NARRATIVES 

OF THE LIVES 

OF THE MORE* 

EMINENT FATHERS 

OF THE 

Chree tfim Centimes 

INTERSPERSED WITH 

COPIOUS QUOTATIONS FROM THEIR WRITINGS, 

Familiar Observations 

ON THETR CHARACTERS AND OPINIONS, 

AND OCCASIONAL REFERENCES 

TO THE 

MOST REMARKABLE EVENTS AND PERSONS 

OF THE TIMES IN WHICH THEY LIVED. 

INSCRIBED, BY PERMISSION, TO THE HON. AND RIGHT REV. THE 
BISHOP OF GLOUCESTER. 



BY THE 

Rev. ROBERT COX, A.M. 

PERPETUAL CURATE OF ST. LEONARD'S, BRIDGNORTH. 



" Antiquum exquiritc matron? 

'* He assumes the honourable style of a Christian. To specify his persua- 
sion yet more, he tells us, that he is of the same belief our Saviour taught, th« 
r.postles disseminated, the fathers authorized, and the martyrs confirmed." 

Dr. Johnsons Life of Sir T. Browne > 



LONDON: 

PRINTED FOR THE AUTHOR; 

>OLD BY J.HATCHARD, PICCADILLY; SEELEY, 160, FLEET-STREET; 

AND DEIGHTON, CAMBRIDGE. 



1817. 



13"Ri765 



v 

^ b 



«/. t f j T. Clarfa, Printers, 38 t St. Johns Square, London. 



To the Hon. and Right Rev. Henry Lord Bishop of 
GLOUCESTER, 

IN WHOSE SOLID PIETY AND ACTIVE BENEVOLENCE, 
WHILST A PRIVATE CLERGYMAN, 

HIS FRIENDS COULD NOT BUT TRACE 

Features of resemblance to the Presbyters of the three first Centuries ; 

AND WHOSE HOLY ZEAL, WISDOM, MODERATION, AND EFFECTIVE 
AND INCESSANT LABOURS 

IN HIS EPISCOPAL OFFICE 

Remind the public of the Bishops of the same period; 

WHILST ALL THE PRAISE IS ASCRIBED BY HIMSELF. 

And should be ascribed by that Church 

WHICH HE LOVES AND BENEFITS, 

TO THE GRACE OF GOD, 

These Narratives of the Lives and Sentiments of the early Fathers 

ARE INSCRIBED 
AS A SMALL TOKEN 

OF THE AUTHOR'S CORDIAL ESTEEM AND UNFEIGNED 
RESPECT. 



PREFACE. 



XF the principal business of a biographer be <( to 
lead the thoughts into domestic privacies and dis- 
play the minute details of daily life/'* the subjects 
of the following Work may at first sight appear to 
afford a barren soil for his operations. Of some of 
them neither the period of their birth, nor the time 
nor manner of their death, can be ascertained ; of 
others little is known, except the circumstances 
connected with their martyrdom ; and even of those,, 
whose actions and characters have most escaped 
the ravages of time, scarcely any thing can be accu- 
rately ascertained respecting their retired moments, 
or domestic peculiarities. 

After we have given, however, full weight to 
these objections, it may still be confidently asserted 
that the subjects of these narratives possess some 
peculiar biographical attractions. The more early 
of the fathers, whose lives are here recorded, were 
intimately acquainted with the apostles of our 

* Rambler, No. 60. 



VI PREFACE. 

Lord, were themselves deservedly styled " aposto- 
lical meii/ J and manifested a degree of zeal and 
piety scarcely inferior to that of their inspired 
predecessors. Even those of them who were the 
most remote from the times of the apostles, though 
they rarely possessed the evangelical simplicity or 
their earlier brethren, still flourished during 1 that 
interesting- period of the Church, when persecution 
was continually developing; the character of nomi- 
nal Christians, clearing the sacred inclosure of the 
noxious weeds of hypocrisy, and maturing the 
consecrated fruits of genuine Christianity. 

Of such persons, whilst we lament the loss of 
a minute detail, every circumstance is interesting. 
Every incident of their lives, and almost every 
expression of their writings, is important: the one 
exhibits the habits of the early disciples, the other 
their sentiments ; and both not unfrequently supply 
a satisfactory comment on the Sacred Writing's. 
At the same time the family likeness, which per- 
vades the whole circle, evidently indicates that its 
different members, though distinguished from each 
other by a variety of features and complexion, are 
all children of the same parent. 

The apostolical Clement, the bold Ignatius, the 
venerable Polycarp, the philosophic Justin, the 
severe Tertullian, the speculative Origen, and the 
fervid Cyprian, widely dissimilar as they are in 
natural disposition and attainments, manifest a re- 
markable uniformity in religious sentiments and 
experience, — and are actuated by the same prin- 



PREFACE. Vlt 

ciples, and supported by the same consolations* 
None of them advocate those abstruse subjects ot 
divinity, the canvassing of which has caused such 
unhappy divisions in the Church since the times of 
Augustine, whilst the doctrines of human depra- 
vity, the Trinity, the Divinity, incarnation, and 
atonement of Christ, and of salvation by faith in 
Him, run through all their writings. At the same 
time holiness of heart and life, deadness to the 
world, love to their Divine Redeemer, and to their 
fellow-Christians for His sake, form the most pro- 
minent part of their exhortations, and are embodied 
in their lives. 

Whilst, however, the compiler of these narra- 
tives readily acknowledges the satisfaction with 
which he records the excellencies of the fathers, 
he as plainly asserts, that he feels no inclination to 
conceal or palliate their defects. His object is, to 
fulfil the office of a faithful biographer, not that of 
a partial panegyrist. He deprecates no less that 
spurious charity which glosses over the failings of 
the fathers, than that unfeeling levity which can 
derive pleasure from the contemplation of their 
defects. It is his desire no less specifically to point 
out their errors than their excellencies ; the one, 
indeed, with grief, as a salutary beacon to others ; 
the other with joy, as an encouraging evidence of 
the reality and efficacy of genuine piety. 

Whilst, therefore, he feelingly laments the scan- 
tiness of his materials, and still more deeply regrets 
his own inability to do justice to such as are 



Vlll PREFACE. 

actually in his possession,, he cheers himself with 
the hope that his humble publication will not prove 
altogether uninteresting ; and that even those who 
may justly censure its execution will candidly 
acknowledge that its tendency is good — a ten- 
dency to promote the interests of our common 
Christianity. 

With these pleasing — may they not prove falla- 
cious — expectations, he submits the following nar- 
ratives to the public eye, as a humble thank- 
offering to that gracious Being who, when the 
ability to provide a more suitable one was want- 
ing, did not reject the widow's mite. 



CONTENTS. 



Page. 

SIMEON, Son of Cleopas, 1—17. 

CHAPTER I. His relationship to our Lord. — 
Probably oneof the seventy disciples. — The 
martyrdoms of James, the son of Zebedee, 
and of James the Just. — Simeon is elected 
bishop of Jerusalem . . 1 

CHAP. II. An account of the destruction of Jeru- 
salem. — The Christians Jlee to Pella. — Si- 
meon suffers martyrdom. — The longevity of 
the early fathers remarkable . . $ 

CLEMENT, Bishop of Rome, 18—49. 

CHAP. I. The early part of Clement's life uncer- 
tain. — Nero persecutes the Christians. — 
The martyrdoms of the apostles Paul and 
Peter ..... 18 

CHAP. II. Clement is appointed sole bishop of the 
Jewish and Gentile Christians at Rome. — 
Domitian's persecution. — Remarks on the 
writings of the primitive fathers. — Cle- 
men fs epistle to the Corinthians. — His 
banishment to the mines, — His martyrdom 32 



X CONTENTS. 

Page. 

IGNATIUS, Bishop of Antioch, 50—83. 

CHAP. I. Educated by the Apostles.— Appointed 
bishop of Antioch. — -II is attention to his 
flock. — His character . . .50 

CHAP. II. Trajan persecutes the ChrisUans. — 
Ignatius appears before him, and is con- 
demned to suffer martyrdom.- — Meets Poly- 
carp and other Christians on his journey to 
Rome.- — Writes several Epistles . . 58 

CHAP. III. Ignatius is brought before the Pre- 
fect. — The circumstance of his martyrdom 81 

POLYCARP, Bishop of Smyrna, 84—119. 

CHAP, I. Slate to a Christian lady. — Becomes tt 
disciple of the apostle John. — Is ordained 
Bishop of Smyrna. — An account of St. 
John . " . . . .84 

CHAP. II. Polycarp is visited by Ignatius. — 
Receives a letter from him. — Writes an 
epistle to the Philippians s, . ,93 

CHAP. III. Polycarp travels to Rome. — Differs 
from Anicctus respecting the time of keeping 
Easter. — Opposes the heresy of Marcion . 99 

CHAP. IV. Aurelius persecutes the Christians. — 
Polycarp is apprehended, and condemned 
to be burnt alive. — The circumstances of his 
martyrdom; — His character . . 106 

JUSTIN MARTYR, 120—161. 

CHAP. I. His early attachment to study. — Tra- 
vels to Alexandria.— Enquires info the dif- 
ferent systems of philosophy. — His conver- 
sion to Christianity . . 120 



CONTENTS. XI 

Page. 

CHAP. IT. Justin writes his Exhortation to the 
Gentiles. — Retains his love for phi lo soph?/. 
— The Platonic notion of the Trinity.— 
Justin vindicated from Platonizing on the 
essential doctrines of Christianity . . 128 

CHAP. III. Justin zcrites his book against here- 
sies. — The calumnies propagated against 
the Christians. — J us! in i: rites his Apology. 
— Refers to the Sibylline Oracles. — Relates 
the manner of the Christians conducting 
their public worship. — The emperor Pius's 
edict in favour of the Christians . . ISj 

CHAP. IV. Justin holds a disputation zcith Trypho, 
a Jew. — The emperor Aurelius persecutes 
the Christians . . . . 146 

CHAP. V. Justin disputes with Crescens, a Cynic 
philosopher. — Jt'rites his second Apology. 
— Is summoned before the prefect. — His 
martyrdom and character . . . i54 

IRENjEUS, Bishop of Lyons, 162—193. 

CHAP. I. A disciple of Papias and Poly carp. — 
Account of Papias. — Irenceus ordained 
presbyter of the Church of Lyons. — The 
dreadful persecution of the Church. — The 
martyrdoms of Pothinus, Sanctus y Ponti- 
cus, and Blandina . . .162 

CHAP. II. Irenceus appointed bishop of Lyons. — 
The emperor Commodus protects the Chris- 
tians. — Account of the Valentinians. — 
Irenceus writes his work against heresies . 173 
CHAP. III. Revival of the controversy respecting 
Easter. — Irenceus* s pacific conduct on the 



Xii CONTENTS. 

Page. 

occasion. — Severus persecutes the Chris- 
tians. — Martyrdom and character of Ire- 
nceus ..... 18T 

TERTULLIAN, Presbyter of Carthage, 
194—230. 

CHAP. I. A native of Carthage. — His conversion 
to Christianity. — -Composes his Apology 
for the Christians .... 19& 

CHAP. II. Tertullian a married man.— His tracts 
to his wife ; to Scapula, a persecutor, and to 
the martyrs. — Peculiar situation of the 
primitive Christians. — Tertullian s zcorks 
against heretics. — His tract against the 
public shows of the Pagans . . 209 

CHAP. III. Tertullian joins the Montanists.- — - 
The sentiments of Mont anus. — Tertullian'' s 
increasing austerity — His tract on the mi- 
liiary crown. — His account of the state of 
Heathen children. — His character^ and 
death . . .' . i 223 

ORIGEN, Catechist of Alexandria, 231—297. 

CHAP. I. Piously instructed by his father. — Seeks 
for mysterious meanings of Scripture.— Is 
sent to the school at Alexandria. — Observa- 
tions on Clement, its president. — Martyr- 
dom of Origerf s father . . .251 

C HAP. II. O rigen is patroniz ed by a rich matron* 
— Leaves her house, and commences teacher 
of philosophy. — His veneration for the mar- 
tyrs. — Specimen of his allegorical method 
of interpreting the Scriptures ♦ . $42 



CONTENTS. XJIl 

Page 

CHAP. III. Origen is appointed president of (he 

school at Alexandria. — His bodily austeri- 
ties. — Abase of philosophy, no argument 
against its legitimate use. — Martyrdoms of 
Pais and Potamicena . . . 252 

CHAP. IV. The Church for several years free 
from persecution. — Ori gen's popularity. — 
Account of the introduction and progress of 
philosophy in the Church. — Peculiar no- 
tions of Origen .... 259 

CHAP. V. Origen composes his Hexapla. — His 
popularity. — Instructs an Arabian governor 
in Christianity. — Expounds the Scriptures 
at Ccesarea. — Alexander and Mamma* a 
favourable to Christianity. — Origetfs inti- 
macy with Ambrose. — His homilies and 
commentaries. — He is ordained by foreign 
bishops, and compelled to leave Alexandria 269 

CHAP VI. Origen travels to Palestine. — Writes 
his Exhortation to Martyrdom. — Account 
of Gregory Thaumaturgus. — Origen re- 
claims Beryllus .... 282 

CHAP. VII. The outward peace of the Church 
accompanied with a decline in piety. — Ori- 
gen writes his book against Celsus. — He 
suffers severely during the Decian persecu- 
tion. — Dies a natural death . D 28SJ 

CYPRIAN, Bishop of Carthage, 298— SSO. 

CHAP. I. Original situation and character. — His 
conversion to Christianity. — His own ac- 
count of his conversion. — His tracts on the 
vanity of idols, and testimonies against the 
/«" . • . . 298 



XIV CONTENTS, 



Page, 



CHAP. II. Cyprian is ordained presbyter, and 
soon afterwards bishop, of Carthage.— 
Pontius 's character of him. — He leaves 
Carthage during the Decian persecution. 
— The Church of Rome exhorts his people 
to constancy. — Cyprian 's letters to them . 314. 

CHAP. III. The persecution rages at Carthage. 
— Cyprian's joy on account of the boldness 
of the martyrs. — He laments the hastiness 
of the confessors in giving letters to the 
lapsed. — The Church of Rome writes to him 
respecting the lapsed . . » 3S9 

CHAP IV. Cyprian returns to Carthage. — -Finds 
his Church rent with schisms. — His judi- 
cious conduct.— The Novaiian Schism. — 
Cyprian's conduct on the occasion. — His 
tract on the Lord's Prayer . . 336 

CHAP. V. Cyprian congratulates the Church of 
Rome on its constancy during the persecu- 
tion of Gallus. — He writes on a similar 
occasion to another Church. — His Tract to 
Demeirian .... 318 

CHAP. VI. A dreadful pestilence rages in Africa. 
— Cyprian's conduct on tJw occasion. — His 
Treatise on Mortality. — He makes a col- 
lection for the redemption of the Numidian 
captives ..... 355 

CHAP. VII. Cyprian attends different councils. — 
He is banished to Curubis.- — His letter to 
the Christians in the mines. — He returns to 
Carthage. — His condemnation, martyrdom, 
and characUr , . . 364; 



CONTENTS. XV 

Page. 

DIONYSIUS, Bi?hop of Alexandria, 381—402. 

CHAP. I. Appointed Catechist of Alexandria, and 
afterwards bishop. — His account of the per- 
secution, under the reign of Philip. — He 
retires during the Decian persecution. — 
His conduct respecting the Novation schism, 
and the controversy on heretical baptism. — 
He is banished during the Valerian perse- 
cution . . . . . 3S1 

CHAP. II. The persecution of Valerian. — He is 
taken prisoner. — Galerius protects the 
Christians. — Alexandria is successively af- 
flicted by civil tear, famine, and pestilence. 
— Dion y si us* s conduct on the occasion. — 
The controversies in which he zcas engaged. 
—His death . . . . 39\ 



LIVES 



OF THE 



PRIMITIVE FATHERS. 



SIMEON. 



CHAPTER I. 

Simeon's relationship to our Lord — probably one of the 
seventy disciples. — The martyrdoms of James, the son of 
Zebedee, and of James the Just. — Simeon is elected 
bishop of Jerusalem, 

DIFFERENT sentiments are entertained re- 
specting the importance to be attached to heredi- 
tary honours and exalted birth ; but every pious 
Christian will readily acknowledge, that the sub- 
ject of the present memoir derives additional in- 
terest from the circumstance of his relation, by both 
his parents, to our blessed Saviour. His father, 
Cleopas, was the brother of Joseph, and his mother 

B 



2 SIMEON. 

the sister of (he Holy Virgin. Great, however, as 
may be esteemed the honour of being thus per- 
sonally related to the Lord Jesus Christ, it was an 
infinitely greater one, that he was a partaker of a 
similar spirit, and interested in His great salvation ; 
a privilege, indeed, of which every genuine believer 
is equally a partaker. Hence, when the woman in 
the Gospel, struck with admiration of the autho- 
rity and eloquence of our Lord's teaching, ex- 
claimed, ct Blessed is the womb that bare Thee, 
and the paps which Thou hast sucked/' fearing lest 
she should rest satisfied with a transient impression 
of His excellency, instead of seeking to derive from 
Him real and permanent benefit, He answered, with 
a wisdom and tenderness peculiarly His own, " Yea 
rather blessed are they that hear the word of God, 
and keep it." 

Simeon, afterwards bishop of Jerusalem, was 
probably a native of that city. He was born about 
thirteen years before our Lord's incarnation : but 
of the circumstances and situation of his parents 
we are not informed. The former part of his own 
life also affords a barren field for the labours of a 
biographer; for we search almost in vain for a 
vestige of the employments, opinions, and resi- 
dence, of this venerable father, during the first 
seventy-five years of his life. 

It is generally supposed that he was of the 
order of the Rechabites, that pious sect among the 
Jews, who, for the strict obedience they paid to the 
injunctions of their father Jonadab, furnished so 



SIMEON. 3 

powerful a contrast to the base ingratitude and 
disobedience of Israel to God.* 

According- to Hegesippus, when our Lord en- 
tered upon His public ministry, Simeon became His 
constant disciple and regular attendant. He is 
also supposed to have been one of those seventy 
who were commissioned by our Lord to go before 
Him through the different parts of Judea, and 
prepare the people for the reception of His doc- 
trine. They are mentioned in the Scriptures only 
in one place, f where their first mission appears 
to have been restricted to the Jewish nation. We 
have, however, no reason to suppose that their 
authority was withdrawn after they had fulfilled 
this charge, but may rather conclude, that they 
were in general employed amongst the first evan- 
gelists, in declaring through different countries the 
glad tidings of salvation. Amongst this company 
we may reasonably suppose, that the venerable 
subject of the present memoir was engaged during 
the most efficient years of his life. But of the 
nature of his labours, or the success of his mi- 
nistry, we have no record. There is, however, a 
book written, in which all the actions of the right- 
eous are fully and faithfully preserved ; and a day 
is approaching, " when they that be wise shall 
shine as the brightness of the firmament; and 
they that turn many to righteousness as the stars 
for ever and ever." 



* See Jeremiah, chap. xxxr. -f Lufce x, 1. 

B 2 



* SIMEON. 

At length in the year 62, we meet with Simeon 
at Jerusalem ; but whether he regularly resided 
there, or was in that city merely on a visit, is not 
ascertained. He was called, however, at that time 
to witness a scene truly affecting, which was the 
means of ultimately fixing him as a bishop in that 
most important situation. 

The malignity of the Jews against the Christians 
had long been proverbial. Eighteen years before 
this period, James, the son of Zebedee, the first of 
the apostles who suffered martyrdom, was slain by 
the order of Herod Agrippa, to gratify the mur- 
derous spirit of the people. A remarkable cir- 
cumstance attending his martyrdom is recorded by 
Eusebius. The man, who had drawn him before 
the tribunal, when he saw the readiness with which 
he submitted to his fate, was struck with remorse ; 
and by one of those sudden conversions, which 
have more frequently happened in times of perse- 
cution than of peace, and are then more worthy of 
being considered genuine, was himself turned from 
the power of Satan to God. In a moment, from 
a persecutor he became a martyr, boldly owned 
Christ to be his Saviour, and, as they walked on 
together to the place of execution, earnestly en- 
treated the apostle's forgiveness. James readily 
granted this request, embraced him as a brother, 
and pronounced on him his apostolic benediction, 
" Peace be unto thee." They were then beheaded 
together. 

This wonderful and interesting conversion of an 



SIMEON. O 

opposer appears to have produced little or no effect 
on the minds of the Jewish people. Peter was 
shortly after imprisoned, and rescued from martyr- 
dom, only by a miracle ; and Paul, whose death 
they had long" been plotting, narrowly avoided the 
fate they intended him by appealing to Caesar. 

Irritated by the defeat they had sustained, the 
Jews were now determined to wreak their ven- 
geance upon James, surnamed The Just, bishop of 
Jerusalem, who is also frequently called James the 
Less, to distinguish him from James the son of 
Zebedee. In this attempt they made no doubt of 
succeeding, as he ivas merely a Jew, and could 
therefore plead no Roman privilege. 

The interval between the death of their old 
governor Festus, and the arrival of his successor, 
was deemed by Ananias, the high priest, who 
was invested with the supreme power until Albinus 
should arrive, as a propitious opportunity for exe- 
cuting their design. He therefore called a council, 
before which he summoned James, and accused 
him of breaking the law of Moses. But it was 
not an easy matter to procure the condemnation of 
this apostle. His holy character extorted rever- 
ence, where it failed to generate affection ; and 
numbers, who could not bear his religious prin- 
ciples, were constrained to admire the gentleness 
of his manners, and the excellency of his life. 

At length the council persuaded the apostle to 
mount one of the pinnacles of the temple, and 
declare to the people, who were assembled to cele- 



SIMEON, 



brate the passover, his sentiments respecting Christi- 
anity; hoping that they should prevail upon him, 
tinder some plausible pretence, to renounce his 
principles. James standing where he was bid, was 
then desired by the Jews to declare what was the 
gate of salvation ;* or, in other words, the true 
means of obtaining eternal life. The holy apostle, 
undaunted by the number and power of his ene- 
mies, immediately replied, that Jesus Christ was the 
door of salvation ; probably alluding to our Lord's 
own words, ce 1 am the door of the sheep/' He 
then enlarged upon the glory and dignity of the 
Saviour, and declared his belief that He was then 
sitting at the right hand of power, and that He 
would come in the clouds of heaven. 

Several of the people, struck with the holy fer- 
vour of the apostle., and, we may add, with the 
force of truth suddenly breaking in upon their 
minds, glorified God, and exclaimed aloud, " Ho- 
sanna to the Son of David." Ananias and the 
rulers, finding that their attempts to ensnare him 
were without success, suddenly changed their mode 
of attack, and cry in gout with apparent horror, 
that Justus himself was seduced, threw the apostle 
down from the place where he stood. Though 
severely bruised by the fall, he had strength to 

* « Gate, among the Jews, signifies metaphorically the en- 
trance, introduction, or means of acquiring any thing. So they 
talk of the gate of repentance, the gate of prayers, and the gate 
of tears." — Dr. A. Clarke's Commentary. 



SIMEON. 7 

kneel clown and to pray, {C I beseech thee, Lord 
God and Father, for them ; for they know not what 
they do." In the mean time the infatuated Jews 
preparing to stone him, a Rechabite, whom Hege- 
sippus declares to be the subject of this memoir, 
cried out, {< Cease, what do you mean? This just 
man is praying for you." At length a person, 
more mercifully cruel than the rest, came behind, 
and striking him on the head with a fuller's club, 
completed his martyrdom. 

This apostle is supposed to have written his 
epistle but a very short time before his death. On 
account of his singular innocence and integrity he 
was distinguished by the exalted title of THE 
JUST : and the universally admitted excellence 
of his character made his execution to be abhorred, 
and his murderers to be censured, even by those 
who were far from being favourable to the Chris- 
tian name. 

Upon the martyrdom of James, those of the 
apostles, who were still alive, and several of the 
most eminent disciples of our Lord, are said to 
have come to Jerusalem from all parts, to consult 
together respecting a proper successor. It was 
their general opinion, that, if possible, a relative 
of our Lord ought to be appointed to the situa- 
tion ; and at length they unanimously determined 
to confer the honour upon Simeon, as a man of 
eminent piety, and a near relation of the Saviour. 
He was accordingly ordained bishop of Jerusalem. 

i 



8 SIMEON* 



CHAPTER II. 

An account of the destruction of Jerusalem.'— The Chris* 
tians flee to Pella. — Simeon suffers martyrdom.— -The 
longevity of the early fathers remarkable. 

We have little information of the manner in 
which Simeon fulfilled the important duties of his 
sacred office. We may, however, be confident 
that his charge was a most trying one, both on 
account of the turbulent temper of the Jewish 
people, and because his presidency fell in with 
that gloomy period, when their city and temple 
were overthrown, and their very name as a nation 
blotted out by the victorious Romans. " To give 
a particular account of all their iniquities," re- 
marks their own celebrated historian, ee would be 
endless : thus much in general it may suffice to 
say, that there never was a city which suffered 
such miseries, or a race of men from the begin- 
ning of the world who so abounded in wickedness. 
I verily believe," he continues, " that if the Ro- 
mans had delayed to destroy these wicked wretches, 
the city would either have been swallowed up by 
the earth, or overwhelmed by the waters, or struck 
with fire from heaven as another Sodom, for it 
produced a far more impious generation than those 
who suffered such punishment." 



SIMEON. ^ 

This tremendous scene of carnage is very parti- 
cularly described by this historian, who was,, dur- 
ing the greater part of the time, an eye-witness 
of all its attendant horrors. The destruction of 
Jerusalem at once so remarkably displays the ve- 
racity of our Lord's predictions respecting it, the 
hatred of the Almighty against sin, and His distin- 
guishing care of His people, that a brief account 
of it may here be properly introduced, and may 
not prove uninteresting. 

The tyranny of the Roman governors, and espe- 
cially the oppressive and vexatious conduct of Ges- 
sius Florus, occasioned in the first instance that op- 
position of the Jews to the Romans which ended in 
the final destruction of that unhappy people, who, 
without piety, still confided in their claim to pecu- 
liarity. Goaded by insults and severities, of which 
they had in vain solicited redress, this wretched 
people at last broke out into an open rebellion, 
which only tended to accelerate their ruin. At 
the very commencement of the insurrection, 20,000 
Jews were cruelly massacred at Caesarea; and 
shortly after, a sedition arising in Alexandria, 
50,000 more were slain in one day by two Roman 
legions. In the mean time the insurrection be- 
came universal, and every place was full of blood 
and violence. For some time the war was con- 
ducted with apparently equal success by Jews and 
Romans. At length Vespasian was sent by Nero 
with a large body of veteran troops, who imme- 
diately marched to Gadara, took it on the first 



10 SIMEON. 

assault, and afterwards burnt it and the adjoining 
villages to the ground. From thence he advanced 
to Jotopata, a place strongly fortified by nature 
and art, to which a great number of Jews had fled 
for security. This place also, after an obstinate 
resistance, fell into his hands through the treachery 
of one of the inhabitants ; and Josephus, the fa- 
mous Jewish general and historian, was taken 
prisoner. Vespasian now pursued his conquests 
with unwearied diligence, victory every where 
attending him. At length he determined to attack 
Jerusalem ; but for the present was prevented by 
the short tumultuous reigns of Galba, Otho, and 
Vitellius, and afterwards by his being actually 
compelled by his soldiers to accept of the crown. 

His son Titus, being now appointed to carry on 
the war, made every preparation for an attack upon 
the capital. At this time Jerusalem was broken 
into factions ; one party raging against another, 
and committing such cruelties under John, Simon, 
and Eleazar, the leaders of the opposite parties, 
as surpassed all the miseries inflicted upon them 
by their public enemy. At length Titus ap- 
proached, and after much difficulty battered down 
one of the three walls by which the city was 
defended, and took possession of the northern 
quarter. At the same time he shewed great com- 
passion to the besieged, and assured them of par- 
don if they would submit. But the Jews still 
obstinately rejecting all conditions, Titus broke 
through the second wall, and prepared to attack 



SIMEON. 



11 



the third. Before, however, he commenced the 
attack, he caused the whole city to be surrounded 
by a strong entrenchment, the more effectually to 
prevent the inhabitants from departing- from the 
city, or receiving any relief from their friends. 
Thus began to be fulfilled that very explicit pro- 
phecy of our Lord, which in the subsequent over- 
throw of Jerusalem was so fully accomplished : 
" And when He was come near, He beheld the 
city and wept over it, saying, If thou hadst known, 
even thou, at least in this thy day the things which 
belong unto thy peace ! but now they are hid from 
thine eyes. For the day shall come upon thee, 
that thine enemies shall cast a trench about thee, 
and compass thee round, and keep thee in on 
every side, and shall lay thee even with the ground, 
and thy children within thee ; and they shall not 
leave in thee one stone upon another ; because 
thou knewest not the time of thy visitation."* 

And now is the whole vial of God's anger about 
to be poured out upon this devoted people. Theiv 
rejection of Messiah, their Prince, is punished by 
a senseless opposition to a human power too great 
for them to overcome, without the aid of that 
Prince whom they had renounced — their persecu- 
tion of His faithful disciples by the most lamentable 
divisions, when unity was most wanted — their infi- 
delity by a false confidence in mis- interpreted 
prophecies — and their contempt of that Bread 
which cometh down from heaven, by a terrible 



Luke six. 41, 42, 43. 



12 



SIMEON. 



famine of that common bread, of which, as well 
as every temporal blessing, all must be at last 
deprived, who refuse to feed upon the blessed 
word of God. For besides the Roman army with- 
out, and the numerous factions within, the want 
of provisions was so great in consequence of the 
multitudes which had flocked to the passover, that 
thousands were famished, and died so fast as to 
render it impossible to observe the common rites 
of sepulture. Some, who fled from the city to 
Titus, related that the famine was so excessive 
as to compel the soldiers to eat girdles, shoes, 
skins, and hay. A bushel of corn was sold for 
six hundred crowns. Sinks and holes were con- 
tinually raked to find the vilest offals to satisfy 
hunger. Wives took the meat out of their hus- 
bands' mouths, children from their parents', mo- 
thers from their infants'. Nay, a certain lady., 
descended from noble and rich parentage, actually 
boiled her own child, that, according to the lan- 
guage of ancient prophecy, she might ec eat it 
secretly in the siege, and straitness, wherewith the 
enemy distressed them."* 

Titus was filled with horror at the relation of 
this enormity. He called upon God to witness 
that he was not the author of these calamities, since 
he had repeatedly offered peace to the Jews ; and 
concluded by declaring that he would bury this 
abominable crime in the ruins of their country^ 
and not suffer the sun to shine upon a city, where 

* Deut. xxviih 53—57. 



SIMEON. 



13 



mothers ate their own children, and where fathers 
reduced them to that extremity by refusing to 
surrender. 

Being* now convinced that neither kind nor harsh 
methods could produce any effect upon this obsti- 
nate generation, Titus gave directions that all 
things should be made ready for a storm ; and at 
length finding that he could not prevail against 
the walls of the inner temple, he set fire to the 
gates, a step he had hitherto religiously avoided. 
The porches were soon in a flame, and continued 
burning all that day and the following night. 
Titus, however, still resolved, if possible, to save 
the temple ; but on the tenth day a Roman soldier, 
of his own accord, threw a flaming fire-brand 
through the golden window into the chambers, 
which were presently in a blaze ; and the fire, 
spreading through the whole fabric, consumed the 
most glorious structure that the world ever saw. 
Titus in the mean time employed every effort to 
extinguish the flames. He called, entreated, and 
even threatened, his men ; but without effect. So 
great was the confusion, and so pertinaciously were 
the soldiers bent upon destroying all within their 
reach, that he was neither heard nor regarded. 

Throughout the whole history of the human 
race we meet with few, if any, instances of car- 
nage and devastation that can be compared with 
this. According to their own historian, in the 
course of a seven years' war there perished of this 
ill-fated people, in one way or another, no less a 



14 SIMEON. 

number than one million three hundred and thirty- 
seven thousand four hundred and ninety. 

Amongst the various observations, which this 
horrible, yet instructive history may suggest, it is 
worthy cf remark, that the Jews, by their obdu- 
rate wickedness, and insensibility to the patience 
and mercy of God, brought upon themselves the 
punishment due to them. They had put to death 
the Lord of life, and thereby had forfeited their 
own; and now, behold! not only by a judicial, 
but by a kind of necessary result, they are found 
to be their own murderers. Thus died the Jew- 
ish people ; nor will they rise again till they own 
Him to be risen, whom they crucified and slew ; 
till they " look upon Him whom they have pierced, 
and mourn for Him, as one that mourn eth for his 
only son."* 

Whilst, however, the Jewish nation in general 
experienced this dreadful destruction, the Chris- 
tians, with their venerable bishop, Simeon, were 
wonderfully preserved. The account of their 
escape has been hitherto omitted, that the thread 
of the preceding narrative might not be broken. 
We may now, therefore, briefly notice it. 

Almost at the commencement of the war, Cestius 
Callus broke into the lower part of the city, and 
used such measures, as, humanly speaking, would 
have ensured his taking the upper part and the 
temple, had he continued his attack. But at this 

* Zech. xii. 10. 



SIMEON. 15 

moment he unexpectedly, and without any assign- 
able cause on his part, raised the siege. The 
Christians took advantage of this circumstance. 
Recollecting that our Lord had warned them to 
leave Jerusalem when they should see it encom- 
passed with armies, and to flee when they should 
behold the abomination of desolation standing in 
the holy place, they embraced the opportunity, 
and universally retreated to Pella ; so that none 
of them perished in the common desolation. The 
place of their retreat was a little town beyond 
Jordan, about one hundred miles from Jeru- 
salem, belonging to Agrippa, and inhabited by 
Gentiles. 

How long Simeon and his flock continued in 
this sanctuary, and when they returned to Jeru- 
salem, is unknown, though it is generally supposed 
that they came back about the beginning of the 
reign of Trajan. It is certain that they returned 
before the time of Adrian ; for upon that emperor's 
coming to Jerusalem, forty years after its destruc- 
tion, he found there a few houses and a little 
church upon Mount Sion. 

In the mean time Simeon discharged the im- 
portant duties of his office with great diligence and 
fidelity. At length, in the middle of Trajan's 
reign, he was charged with being a Christian, and 
a descendant of the kings of Judah. In conse- 
quence of this accusation he was sentenced by the 
proconsul to be first put to the rack and severely 
scourged., and afterwards to be crucified. The 



16 SIMEON. 

venerable bishop endured his severe sufferings 
with such composure of mind and invincible pa- 
tience as astonished the proconsul and all that were 
present. But neither his age nor resignation 
could induce them to reprieve or mitigate his 
sentence, for he still persisted in pleading guilty 
to what was considered the most offensive of all 
crimes, his being a Christian. 

Simeon suffered martyrdom in the tenth year of 
the reign of Trajan, in the hundred and twentieth 
year of his own age, and in the hundred and 
seventh of the Christian aera. 

It is not a little remarkable, that during the 
dreadful persecutions which made such havoc in 
the Church, most of the eminent Christian teachers, 
of whom we have any account, lived to a very 
advanced age. Simeon, as has been said, was a 
hundred and twenty years old, Ignatius eighty, 
Poly carp considerably older, Tertullian ninety, and 
Justin, Irenaeus, Origen, and Cyprian, were also 
all far advanced in years at the time of their 
deaths. Doubtless we may attribute their pre- 
servation for so long a time, as well from the fatal 
effects of disease and decay of nature, as from the 
fury of the persecutor's sword, to a special Provi- 
dence, cherishing and prolonging their lives for 
their work's sake. Still, however, as God generally 
accomplishes His benevolent purposes by natural 
means, we may reasonably suppose that their very 
religion, by inculcating on its possessors the greatest 
temperance and sobriety, so conducive to health, 



SIMEON. 



17 



was under the Divine blessing one especial cause 
of their longevity. 

" I have often thought/' remarks a learned 
writer, " that there is much more of sickness and 
pain in the world (as well as other natural evils) 
than is essentially consequent on even the present 
fallen state of human nature. Many, through 
excess of action and passion, sap the foundation 
of their constitution, and either exist as useless 
members of society, or die before their time ; while 
others, perhaps in less favourable circumstances, 
make the best of life by being temperate in all 
things, having the peace of GoA to rule their 
hearts, and regularity and order to guide all the 
actions of life. Such persons, especially if born 
with good constitutions, may be long healthy and 
vigorous, be rather gradually and imperceptibly 
worn out with continued action than pulled down 
by disease, and thus have the privilege, for which 
every good man may piously wish, to lay down his 
body with his charge, and cease at once to work 
and live." * 

* Dr. A. Clarke, 



18 



clement; 

BISHOP OF ROME- 



CHAPTER I. 

The ear ly part of Clement* s life uncertain. — His coiivcr* 
sion to Christianity. — Nero persecutes the Christians. — 
The martyrdoms of the Apostles Paul and Peter, 

The history of Christianity, unlike most other 
histories., is clearest at its commencement. In the 
New Testament we have a particular account of 
its first promulgation and success, and of the 
characters and introductory labours of the principal 
apostles ; but no sooner is the Sacred Canon closed 
than we pass from the blaze of meridian day into 
the regions of gloom and uncertainty. We find 
indeed that the Gospel rapidly spread ; but of the 
means and manner of its diffusion we have no 
satisfactory information. We see enough to be 
convinced that many of the early ministers of 
Christ steadily traced the footsteps of the great 
apostles, and were little inferior in zeal, labours, 
and piety, to their inspired predecessors ; but we 

3 



CLEMENT. 19 

look in vain for an accurate delineation of their 
characters, or an authentic narrative of their pro- 
ceedings. 

Little more is known with certainty of the 
subject of this narrative, than that he was for 
several years bishop of Rome, and author of an 
epistle to the Corinthians, which is still extant. 
Some persons indeed have not scrupled to assert, 
that he was descended from the family of the 
Caesars ; a mistake which probably originated from 
confounding him with Flavius Clemens, the con- 
sul, a near relation of the emperor Domitian, who 
put him to death for refusing to sacrifice to the 
Pagan gods. The character of Clement, however, 
as a Christian bishop, whether his ancestors were 
royal princes, or obscure mechanics, will not be 
less valued by those who know how properly to 
appreciate real excellence. As princely descent 
cannot dignify ignorance and vice ; so a humble 
origin cannot degrade learning and piety. If a 
heathen could say, that virtue is the only nobility, 
we may surely add, that it is better to be good than 
great ; and infinitely more honourable to be born 
of God than to be able to trace our pedigree to a 
nobleman or a monarch. 

Clement is supposed to have been a native of 
Rome, though the time of his birth is not ascer- 
tained. His father's name was Faustinus. Seve- 
ral particulars relative to his early life are given by 
Dr. Cave on very doubtful authority. But the 
following circumstances, connected with his con- 

c2 



20 CLEMENT. 

version, appear worthy of notice. When he had 
arrived at man's estate, he was perplexed respect- 
ing the immortality of the soul and a future state ; 
and endeavoured, without success, to obtain a 
satisfactory solution of his doubts at the schools of 
the philosophers. He then thought of consulting 
<some Egyptian magicians, supposing, that if souls 
existed in a separate state, they would be able to 
recal one from the invisible world to satisfy his 
curiosity. Whilst he was in this state, he heard 
that the Son of God had lately appeared on earth, 
and delivered the most excellent and important 
doctrines to His disciples. The intelligence deeply 
interested him ; and the apostle Barnabas being at 
that time in Rome, he applied to him for informa- 
tion, and learnt from that " son of consolation" 
the first elements of Christianity. He afterwards 
met with the apostle Peter, by whom he was far- 
ther instructed in the things of God ; and at length 
was joined to the congregation of believers, by the 
sacred ordinance of baptism. For many years 
after this he appears to have been highly respected 
by the great apostles, Peter and Paul, and fre- 
quently to have attended each of them on their 
journeys among the heathen. 

In the year 62, Saint Paul, in his epistle to the 
Philippians, having spoken of Clement as his fel- 
low-labourer, observes that his " name is in the 
book of life." How honourable is this testimony 
concerning him ! And at the same time how con- 
solatory is the reflection, that it is not more appli- 



CLEMENT. 



21 



cable to Clement than to every bumble follower of 
our Lord Jesus Christ ! 

Hitherto the Christians, though almost always 
despised, and frequently insulted with impunity, 
had never been subjected to any legal persecution. 
But the time was now at hand when an imperial 
tyrant, after having long glutted himself with the 
blood of his Pagan subjects, was about to spread 
devastation in the Church of God. 

Foremost in the rank of persecuting emperors, 
whom the Church will ever regard with horror, 
stands the cruel Nero, whose conduct to the 
Christians admits of no palliation, but was to the 
last degree unprincipled and inhuman. He com- 
menced his ravages against the defenceless Church 
of Christ about the middle of November, 64. It 
appears from Tacitus that he brought no accusa- 
tion against the Christians on the ground of their 
religion, but imputed to them the perpetration of 
a flagitious act, of wtiich he himself was the author. 
This merciless tyrant, having for his mere amuse- 
ment caused several houses to be set on fire, 
kindled a flame in his capital, by which a great 
part of it was destroyed. The conflagration of a 
city, with all its tumults of concomitant distress, 
it has been justly remarked, is one of the most 
dreadful spectacles in the world. How perverted 
then must have been the feelings of the emperor, 
who is reported to have expressed great pleasure 
at the spectacle, and from an elevated spot to have 



22 CLEMENT. 

amused himself, amidst the surrounding flames, 
with singing the burning of Troy. 

Hardened, however, as Nero was in vice, an 
exasperated public made him anxious to avert 
from himself the infamy of being reckoned the 
author of this calamity. But these attempts 
he found to be in vain. At length, in order, if 
possible, to divert the tide of popular indignation 
from its proper channel, he charged the crime 
upon the innocent Christians, and displayed the 
utmost eagerness in directing against them all the 
vengeance of the state ; putting them to death 
without mercy, and even making a jest of their 
torments. The above mentioned historian gives 
the following account of this event, which points 
out at the same time the severity of the persecu- 
tion, and the enmity of the Roman people to the 
followers of Christ. 

'* Neither the emperor's; donations, nor the 
sacrifices he offered to the g^ds, could avert from 
him the infamy of being the author of the confla- 
gration. Hence, to suppress the rumour, he 
charged the crime, and inflicted the most exqui- 
site tortures, on a people detestable for their wick- 
edness, who were commonly known by the name 
of Christians. This sect derived its name and 
origin from Christ, who in the reign of Tiberius 
was put to death by the sentence of Pontius Pilate 
the procurator. For a time this destructive super- 
stition was suppressed; but afterwards broke out 



CLEMENT. 23 

afresh ; and not only spread through Judea, the 
source of the evil, but introduced itself into our 
metropolis, the common sewer in which every thing 
filthy and flagitious meets and flourishes. Some 
individuals, who confessed themselves Christians, 
were at first apprehended, and a great multitude 
afterwards upon their evidence shared the same 
fate. These were all condemned, not so much for 
the crime of setting fire to the city, as for their 
hatred of mankind.* Their tortures were embit- 
tered with insult and derision. Some were inclos- 
ed in skins of wild beasts, and torn to pieces by 
dogs ; others were nailed on crosses ; and others, 
covered with combustible materials, were lighted 
as torches at the close of the day. This spectacle, 
accompanied with the games of the circus, was 
exhibited in the emperor's gardens. Nero himself 
was not merely present ; but, clad in the dress of a 

* a A very remarkable accusation," observes Mr. Milner. 
il It may be explained as follows : — True Christians, though 
the genuine friends of all their fellow-creatures, cannot allow 
men, who are not true Christians, to be in the favour of God. 
Their very earnestness, in calling on their neighbours to repent, 
and believe the Gospel, proves to those neighbours in what § 
dangerous state they are then apprehended to be. All, who are 
not moved by the admonitions of Christian charity to flee from 
the wrath to come, will naturally be disgusted; and thus th£ 
purest benevolence will be construed into the most merciless 
bigotry. Thus Christians incurred the general hatred, to which 
the conduct neither of Jews nor heretics rendered them ob» 
noxious. And the same cause produces similar effects to this 
day." — Milner's Church History. 



24 CLEMENT. 

charioteer, sometimes mixed with the populace, 
and occasionally contended in the race. Hence a 
degree of commiseration was at length excited 
in behalf of the Christians, though criminal, and 
deserving the most exemplar} 7 punishment, be- 
cause they were sacrificed not so much to the 
public good as to the cruelty of an individual/' 

Who can read this account without being deeply 
affected with the miserable and destitute situation 
of the oppressed Christians. If an author, so cele- 
brated for accuracy as Tacitus, could manifest such 
hatred and ignorance of the persons of whom he 
was writing, how inveterate must have been the 
prejudices of the generality of the people against 
them. We have indeed repeated instances of the 
most dreadful sufferings of the Christians being but 
too congenial to the feelings of the savage Romans, 
and of the readiness of their magistrates to indulge 
them with the exhibition of such horrid orgies. 
Under these circumstances it is not a little remark- 
able, that some writers have supposed that the 
persecution was confined within the walls of Rome ; 
for surely it can never be conceived that the 
emperor would rage against the Christians in the 
capital, and suffer them to remain unmolested every 
where else. It is besides evident, from a passage in 
Tertullian's Apology, that Nero promulgated edicts 
against the Christians ; and if this be allowed, not a 
question can remain of their having been carried 
into effect throughout all the provinces. 

How Clement escaped this dreadful persecution 



CLExMENT. 25 

we are not informed. If he was in Rome at the 
time when it commenced, it is probable that he 
provided for his safety by immediate flight, or 
so carefully secreted himself in the city, as to 
elude the vigilance of his cruel enemies ; for in 
times of persecution the ministers of the different 
churches were naturally the first objects of the 
popular fury. 

But though Clement avoided the fury of the pre- 
sent storm, it was otherwise with his great aposto- 
lical friends, Paul and Peter, who now closed their 
long, laborious, and eminently useful lives by ho- 
nourable martyrdom. 

The inspired writer of the Acts of the Apostles, 
having given a full and particular account of the 
conversion, labours, and success, of the great apostle 
of the Gentiles, closes his interesting history with 
the narrative of his first imprisonment in Rome. 
During his confinement there, which continued for 
two whole years, he was enabled to declare before 
the tyrant, whose cruelties we have just related, the 
glad tidings of salvation. The message, though 
delivered without effect to the emperor, appears 
to have been blessed to several of his household.* 

Through the over-ruling Providence of God, 
the Apostle was at this time <c delivered from the 
mouth of the lion/' and permitted once more to 
visit the churches he had planted. At lengthy after 

* Chrysostom mentions a cupbearer, and a concubine of 
Nero, who were conyerted by St. Paul. 



26 



CLExMENT. 



a ministry of more than thirty years, he was again 
sent a prisoner to Rome— again declared his readi- 
ness to be offered up — and shortly after was be- 
headed by the command of Nero. 

It would be scarcely proper to refer to the end 
of this great apostle, without staying to contem- 
plate the brightness of his example, and the extent 
of his usefulness. Separated from the womb, and 
called by miraculous means both to the knowledge 
and service of the Gospel, he considered himself 
under the highest obligations to a forgiving and 
gracious Saviour. He had before been zealous for 
the law ; and he now properly understood the 
nature of it, and its agreement with the Gospel. 
He saw consistency and beauty, mercy and severity, 
holiness and love—love to sinners — beaming from 
them both. The scales having fallen from his 
eyes, he was filled with shame and self-reproach 
for persecuting the followers of his crucified 
Lord ; and began, fC to preach the faith which he 
had destroyed/' with an ardour and courage greater 
than that which he had manifested in opposition 
to it. His success also was proportionate to his 
exertions. When we take into the account the 
immense multitudes converted under his own mi- 
nistry, the benefit derived from his Epistles, not 
merely by the persons to whom they were ad- 
dressed, but by others in subsequent ages, and the 
blessings they will convey to thousands yet unborn, 
what reason is there to praise God for raising up 
an instrument for producing such great good. 



CLEMENT. 



27 



Doubtless he is again taken up into the third 
heaven, to descend no more ; where he sees and 
hears, with the organs of a seraph, those unut- 
terable things nowhere else to be seen and heard ; 
where he is a partaker of those unsearchable riches 
for which he counted all the wealth of this world 
as dross ; where he is an inheritor of that inheri- 
tance among the saints in light, of which he had 
here only the earnest ; and where he is a ravished 
beholder, face to face, of that God and Saviour, 
for whom he was always longing to be dissolved, 
but for whom he was willing to wait and work till 
the hour of his departure should arrive. 

Much less is mentioned in the Scriptures of 
Peter than of the preceding apostle ; but enough 
to rank him next after him in the noble army of 
Christian martyrs. He appears to have been em- 
ployed during the greater part of his ministry in 
preaching the Gospel principally, though not exclu- 
sively, to the Jews, throughout Pontus, Galatia, 
Bithynia, Cappadocia, and Asia. It is probable, 
from ancient records, that he resided during the 
two last years of his life at Rome, and that he 
wrote from thence his second Epistle a very short 
time previous to his martyrdom. Papias, indeed, 
the disciple of Polycarp, and bishop of Hierapolis, 
says, that he also wrote his first Epistle from 
Rome, and that he spoke figuratively of that city, 
when he said, " The Church that is at Babylon, 
elected together with you, saluteth you." Accord- 
ing to Ambrose, he was preparing, in compliance 






28 



CLEMENT. 



with the earnest entreaties of his Christian bre- 
thren, to leave the city during Nero's bloody per- 
secution ; but on his arrival at the gate our Lord 
appeared to him, and said, " I am coming hither 
to be crucified again."' The apostle understand- 
ing that He meant He was about to suffer again in 
one of His members, immediately returned to his 
friends, and was shortly after apprehended and 
crucified. The mention which St. Peter makes 
of his being shewn by our Lord, that ce he must 
shortly put off this tabernacle/' in connection 
with the solemn prediction before delivered to 
him respecting the death whereby he should 
glorify God,* gives an air of probability to this 
account, and affords some ground for the cre- 
dulity of after ages in receiving a story of this 
kind. 

The ministry of this zealous apostle, though less 
exercised amongst the Gentiles than that of St. 
Paul, was nevertheless attended with an astonish- 
ing blessing among the Jews. Indeed, consi- 
dering the judicial blindness of that people, con- 
tinued even to this very day, the effects of the 
apostle's preaching were most wonderful. We 
may almost venture to say, that the whole remnant 
which God had reserved to Himself from that peo- 
ple, until the time that t( all Israel shall be saved," 
was comprised in the converts which he made out 
of that generation. 

* John xxi. 18, 19. 2 Pet. i. 14. 



CLEMENT. 29 

The animating' and spiritual epistles of this 
apostle, though intended especially for the people 
to whom they were addressed, will never cease to 
interest the Christian reader. Is he cold ? they 
will warm him. Is he desponding? they will com- 
fort him. In short, while the Church continues, 
they will be read with undiminished interest, and 
be the means of conveying the most solid comfort 
and important instruction. Clement informs us 
that Peter witnessed his wife's martyrdom a short 
time before his own. His last words to her were, 
i( Remember the Lord." 

These two eminent apostles suffered at the same 
time, in the year 66. Paul, as we have mentioned, 
was beheaded : being favoured with this compara- 
tively easy death, on account of his being a Roman 
citizen. Peter was crucified, with his head down- 
wards : his great humility leading him to request 
that he might die in this posture, not thinking 
himself worthy to suffer in the same manner as his 
blessed Lord. 

The following exhortation from the Epistle of 
Clement to a patient perseverance in well doing, 
from the examples of these eminent apostles, will 
suitably close this brief sketch of their characters, 
and again introduce to the reader the more imme- 
diate subject of this memoir. Having lamented 
that many in the Church at Corinth, seduced by a 
spirit of pride and envy, had forsaken the ways and 
ordinances of God, he adds, ce Not to insist upon 



30 CLEMENT. 

ancient examples, let us come down to the worthies 
of our own age, those most faithful and righteous 
pillars of the Church, who were persecuted even 
to the most grievous deaths. Let us set before 
our eyes the holy apostles. Through the unjust 
hatred of the world, Peter sustained various trials, 
until at length, having suffered martyrdom, he was 
received into the glorious mansion prepared for 
him. Paul also, having, in consequence of the 
same hatred of the world, been seven times impri- 
soned, beaten with rods, and stoned, was at last 
crowned with the reward of his patience. The 
faith and labours of this illustrious herald of Christ 
are celebrated from the eastern to the western 
hemisphere. Having instructed the whole world 
in righteousness, having travelled to the utmost 
boundary of the west, * and exhibited a most emi- 
nent example of patience under suffering, he was 
put to death by the command of the governors, 
and thus departed from this lower world to the 
sanctuary of God. By the lives and labours of 
these apostles a great multitude of the elect were 
gathered together, who suffered various cruel tor- 
ments from the same enmity of the world, and 
endured them with the same exemplary pa- 

* Etfj ro rspy,<x ry$ (Wea/£. By this expression some writers 
suppose that Great Britain is intended, and hence are of 
opinion that the apostle Paul preached the Gospel in our native 
land. 



CLEMENT. 31 

tience. On a like account also females have 
experienced most dreadful and unjust persecu- 
tions, have been enabled steadily to pursue their 
Christian course ; and, notwithstanding the weak- 
ness of their sex, have received a glorious re- 
ward." 



32 CLEMENT. 



CHAPTER II. 

Clement is appointed sole bishop of the Jewish and Gentile 
Christians at Rome* — Domitian's persecution.— Re- 
mains on the writings of the primitive fathers. — Cle- 
ments epistle to the Philippians.- — His banishment to 
the mines. — His martyrdom* 

The dreadful persecution of Nero continued 
nearly four years ; during which period the Christ- 
ians were exposed to every species of insult and out- 
rage. At length the Roman senate solemnly brand- 
ed that tyrant with the character so ill applied to 
the Christians, but so deservedly to him ; and con- 
demned him to be scourged to death, as an enemy 
of the human race. To avoid the execution of 
the sentence, Nero, with much reluctance, put a 
period to his present existence, and was hurried 
with all his crimes upon his head to abide the sen- 
tence of that Judge who has said He will avenge 
the cause of His own elect. But our judgment 
ceases with his death ; nor is it for us to adjudge 
even a Nero to final condemnation. 

The Romans were too much occupied by their 
own quarrels during the short turbulent reigns of 
the following emperors, Galba, Otho, and Vitellius, 
to pay much attention to the despised Christians. 
Indeed we have no particular accounts of their 



CLEMENT. 33 

sufferings till the reign of Domitian, though it is 
not probable that the fire of persecution was ever 
completely extinguished during any part of that 
period. 

As soon as there was an interval of peace, we 
may suppose, that Clement resumed his situation 
in Rome. It is also probable, from the testimonies 
of various writers, that he was appointed by Peter, 
a short time before his martyrdom, to preside over 
the Jewish Christian Church in that city, St. Paul 
having about the same time nominated Linus to 
the like office over the Gentile Church ; the pre- 
judices between Jews and Gentiles being still .so 
inveterate as to make it inexpedient to unite them 
together in the same community. Linus, having 
presided over the Gentile converts upwards of 
twelve years, was succeeded by Anacletus, who 
held the situation about the same time, and was 
then removed by death. 

Time, and a more clear understanding of the 
nature of Christianity, had now apparently removed 
the unhappy jealousy which had too long subsisted 
between the Jewish and Gentile Christians: to 
which reconciliation we may add, that the ruin of 
Jerusalem, and the extinction of the temple-wor- 
ship, together with the downfall of the temple itself, 
had not a little contributed. And as Clement's 
long residence at Rome, and faithful discharge for 
five and twenty years of the duties of his episcopal 
office, had rendered him an object of general re- 
spect to both parties, the cordiality united under 



34 CLEMENT. 

the presidency of " a man who/' to use the lan- 
guage of Irenaeus, <( had seen the blessed apostles, 
and conversed with them, and had their preaching 
still sounding in his ears, and their traditions be- 
fore his eyes."* 

Ecclesiastical records give us little information 
respecting the manner in which Clement acted in 
his bishopric ; though we may rest assured, from 
the testimony of many ancient authors, as well as 
from certain evident indications in his own writ- 
ings, that his piety was most eminent, and his 
conduct in the highest degree exemplary. Inte- 
resting and profitable indeed would have been 
the perusal of an authenticated account of his cha- 
racter — to have read the various regulations he 
made for the introduction of Christianity where it 
was unknown, and the increase and establishment 
of it where it already existed. But, alas ! whilst 
the minutest details have been given, with the 
greatest precision and elegance, of persons, whose 
names deserved to be forgotten, or remembered 
merely to be abhorred, little is known of the lives 
of <c men of whom the world was not worthy/' 
and who, under the Divine blessing, were the 
instrument of everlasting salvation to thousands of 
their fellow- creatures. All that is related respect- 
ing Clement is, that he appointed notaries to en- 
quire after, and faithfully record, all the acts of the 
martyrs that suffered within his district, and that 

* A. D. 91, 



CLEMENT. 35 

he deputed missionaries to propagate Christianity 
in those parts of the world, where the sound of the 
Gospel had not hitherto been heard. 

In the year 95, the emperor Domitian, who had 
not hitherto persecuted the Christians, began to 
oppress them. His motives in the first instance 
seem to have had in them more of policy than of 
hatred ; but there were not wanting those who, 
with the enmity of Satan, sought an occasion to 
" murder the innocent." Persons of this descrip- 
tion suggested to the emperor that the Jews and 
Christians were in daily expectation of one de- 
scended from the family of David, who would 
establish a powerful and extensive dominion ; and 
that they were both merely waiting for an oppor- 
tunity for breaking out into an open revolt. Invi- 
dious whispers of this kind prompted the jealous 
tyrant to order the posterity of David to be sought 
for, and put to death, and effectual means to be 
taken to oppose the pretended conspiracy. 

Domitian at length hearing that there were 
living in Palestine certain relations of that Judas 
who was called the brother of Christ, descendants 
of the royal house of David, commanded them to 
be brought to Rome, and closely examined as to 
their origin, the extent of their property, and the 
nature of their expectations in regard to the future 
reign of Christ. These good men, without hesita- 
tion, acknowledged to the emperor, that they had 
sprung from the stock of David ; but, at the same 
time, made it appear to him, that their condition in 

d2 



36 CLEMENT. 

life was too humble, and their circumstances loo 
low to awaken bis fears. Moreover their general 
appearance, and the very hardness of their hands, 
which they then shewed him, confirmed their re- 
port. Being interrogated respecting Christ and 
His kingdom, they replied, that His kingdom was 
not of this world, but of heaven ; and that it would 
not commence until the end of all things here 
below. 

" Poverty,'' remarks Mr. Milner, cc is some- 
times a defence against oppression, though it never 
shields from contempt. Domitian was satisfied 
that his throne was in no danger from Christian 
ambition : and the grandsons of Jude were dis- 
missed with the same sort of derision with which 
their Saviour had formerly been dismissed by 
Herod. Thus had the Son of God provided for 
His indigent relations : they were poor in circum- 
stances, but rich in faith, and heirs of His heavenly 
kingdom." 

The principal persons who are reported to have 
suffered during this persecution were Flavius Cle- 
mens, a consul, and his wife, Flavia Domitilla. 
The husband is stated to have been put to death, 
and the wife to have been banished to the island 
of Pandataria. They were both of them nearly 
related to the emperor. It was also during this 
season of calamity to the Church that St. John, 
the apostle, was banished to the island of Patmos. 

This persecution ceased in the year 96, when 
the emperor Domitian was assassinated. He was 



CLEMENT. 37 

succeeded by Nerva, who recalled those that were 
banished, and suspended the bloody edicts of his 
predecessor. 

By what means Clement weathered this storm 
we are not told, only we may be sure he would not 
prostitute his Christian integrity bv any unworthy 
concessions. His epistle to the Corinthians, to 
which we have already had occasion to refer, is 
supposed to have been written shortly after the 
accession of Nerva to the throne. By those, who 
can be charmed with sanctity of sentiment and the 
effusions of genuine piety, unadorned by the bril- 
liancy of genius, or the refinements of human learn- 
ing, this work will be perused with considerable 
interest. <f It has," as Mr. Milner remarks, (C a 
simplicity and a plainness not easily relished by 
a systematic modern ; but there belongs to it also 
a wonderful depth of holiness and wisdom." The 
primitive Christians, indeed, seem to have had 
neither opportunity nor inclination to polish their 
compositions. But whether more or less excel- 
lence belonged to them as writers, the sincerity in 
which they walked, the zeal which they displayed 
in diffusing the knowledge of truth, and their 
willingness to die in defence of it, were eminently 
their attainments. The situation also of most of 
the primitive Christians, the scantiness of their 
means for improvement in human knowledge and 
science, and their constant exposure to sufferings, 
make it more surprising that their works are so 
well written than that they are not better. If they 



38 CLEMENT. 

abound not, however, in the graces of diction, that 
want is compensated by the vein of fervent piety, 
the native dignity of Divine truth, and occasionally 
the flow of untutored eloquence which they dis- 
play. 

Clement's epistle appears to have been composed 
in answer to one written by the Corinthian Church, 
which was at that time much in the same state, 
as when the apostle wrote to them. It contained 
many very pious members, but was harassed by 
various religious contentions, and in danger of 
having a sound and exemplary presbytery, super- 
seded by a self-conceited and turbulent set of here- 
tical teachers. 

Clement commences his epistle in a manner not 
dissimilar to that of the apostle, by addressing him- 
self " to the called and sanctified," though at the 
same time he arrogates to himself no dignity, but 
speaks merely as the representative of the Church 
of Rome to the Church of Corinth.* Referring to 

* The following excellent remarks, in reference to the 
supremacy assumed in later ages by the pontiffs of the Romish 
Church over the rest of the Christian world, will appear strictly 
appropriate to every pious Reader, who is acquainted with St. 
Clement's epistle: — 

" If the claims of authority be well grounded, they will, of 
course, be highest when nearest to their source : yet upon this 
supposition how unaccountable is the conduct of Clemens and 
the Church of Rome. We have here the first instance upon 
record in which that Church thought proper to interpose in the 
religious concerns of its brethren. It might, therefore, have 
been expected, that the bishop of Rome should have began with 

1 



CLEMENT. 39 

the unhappy divisions which prevailed amongst 
them, he remarks, cc The apostles preached to us 
from our Lord Jesus Christ; Jesus Christ from 
God. Christ, therefore, was sent by God; the 
apostles by Christ. Both missions were in order, 
according- to the will of God. Having, therefore, 
received their commission, being thoroughly as- 
sured of the resurrection of our Lord, and believing 
in the Word of God, with the fulness of the Holy 
Spirit, they went abroad, declaring that the king- 
dom of God was at hand. Thus they travelled 
through different countries and cities, and ap- 
pointed the first-fruits of their ministry, after they 
had proved them by the Spirit, to be bishops and 
deacons over those who should afterwards believe. 

asserting his own sovereign authority over the Corinthian and 
all other Churches ; should have required implicit obedience to 
his mandates ; and, in case of non-compliance, denounced the 
rebellious assembly cut off from the body of the faithful : yet 9 
as if it were intended by Providence, that the first known inter- 
position of a Roman pontiff in the affairs of another Church 
should remain as a lesson of humility, or a reproof of arrogance 
to his successors, the evangelical author of this epistle seems 
purposely to extenuate his authority even over his own people ; 
merges even his own name in that of his Church; and though 
he reproves the misconduct of the Corinthians with freedom, 
and even with dignity, yet it is only with the freedom of a 
benevolent equal, and the dignity of a grieved friend. But 
above all, humility and patience are conspicuous: no c holy 
rage,* no zeal calling for judgments, no asperity of reproach ; 
but prayers and intreaties, or, at most, expostulations and argu« 
ments, constituted, at that time, the spiritual weapons of the 
Roman Church." — Christian Observer, Vol. II. page % 



40 CLEM EST, 

" The apostles themselves were informed by otir 
Lord Jesus Christ, that contentions would arise 
concerning the ministry. On this account, there- 
fore, they not only themselves ordained ministers, 
as we have before mentioned ; but also gave direc- 
tions that on their decease, other chosen and ap- 
proved men should succeed them.* We cannot, 
therefore, but think it unjust to eject such per- 
sons from the ministry as were ordained (with the 
approbation of the whole church) either by the 
apostles or holy men succeeding them ; who have 
ministered to the flock of Christ in a humble, 
peaceable, and disinterested manner, and for a 
series of years have been well reported of by alL 
For surely it is a sin of no small magnitude to dis- 
miss from that office such blameless and holy pas- 
tors ! Happy are those presbyters, who have al- 
ready finished their course, and died in the fruit- 
ful discharge of their labours ; they have now no 
reason to fear that any one should remove them 
from the place appointed for them. But, alas ! we 
learn that you have ejected some excellent minis- 
ters, whose blameless lives were an ornament to 

"* a It is impossible," remarks the Christian Observer, 
ci calmly to weigh the arguments incidentally introduced bj 
St. Clement, in this place, without acknowledging that it fur- 
nishes good ground for considering the three orders of ministers 
which exist in our Church, as agreeable to the institution of Christ. 
The apostles and their successors, to whom the name of sitKrytoitoi 
Was afterwards appropriated, correspond to our bishops ; the el- 
ders, or presbyters, to our priests ; and the ministers to our 
deacons."— Vol. I. pp. 572, 713, 762. 



CLEMENT. 41 

their profession. Ye are contentious, brethren, 
and zealous for things which belong not to sal- 
vation. Search the Scriptures, the faithful records 
of the Holy Spirit. There you find that good men 
were persecuted indeed, but by the wicked ; were 
imprisoned, but by the unholy ; were stoned, but 
by transgressors; were murdered, but by the pro- 
fane, and by such as were unjustly incensed 
against them. Let us, therefore, unite ourselves to 
the innocent and righteous, for they are God's 
elect. 

" Why are there strifes, angers, divisions, schisms, 
and contentions, among you ? Have you ruot all 
one God, and one Christ ? Is not one Spirit of 
grace poured out upon us all, and one calling of 
Christ bestowed upon us all ? Why then do we 
rend and tear the members of Christ, and excite 
seditions in our own body? Your schism has per- 
verted many, has discouraged many, has staggeied 
many. It has caused grief to us all ; and, alas ► it 
continues still." 

As the nature of this epistle is practical, no very 
regular or precise statement of doctrine is to be 
expected. Still, however, the essential doctrines 
of revelation are clearly exhibited. He thus, for 
instance, plainly states his sentiments respecting 
redemption by the atonement of Christ. " Let us 
look steadily at the blood of Christ, and see how 
precious His blood is in the sight of God ; for on 
account of its being shed for our salvation, the 
grace of repentance is provided for all mankind/ 5 



42 CLEMENT. 

In the following passage we have the infinite con* 
descension of Christ stated as a ground for enforc- 
ing Christian humility. " Our Lord Jesus Christ, 
the sceptre of the majesty of God, came not in the 
pomp of pride and ostentation, though he could 
have done so, but in humility. You see, brethren, 
the example He afforded us. If the Lord thus 
humbled Himself, how should we too demean our- 
selves, who are brought by Him under the yoke of 
His grace. " 

In the annexed quotation, wherein he is speak- 
ing of the Old Testament fathers, he clearly states 
the rJl-important doctrine of justification by grace 
through faith, and at the same time repels the yet 
common objection of its licentious tendency. " All 
these were magnified and honoured, not through 
themselves, not through their own works, not 
through the righteous deeds which they performed, 
but through God's will. And we, also by His will, 
being called in Christ Jesus, are justified, not by 
ourselves, nor by our own wisdom, or understand- 
ing, or godliness, or by the works which we have 
wrought in holiness of heart, but by faith ; by 
which Almighty God hath justified all, who are, or 
have been, justified from the beginning; to whom 
be glory for ever and ever. Amen. But what 
then ? Shall we neglect good works ? Does it 
hence follow, that we should leave the law of lov- 
ing obedience ? God forbid ; let us rather hasten 
with all earnestness of mind to every good work; 
for the Lord Himself rejoices in His works. Having 



CLEMENT. 43 

such an example, let us strenuously follow His will, 
and work the works of righteousness with all our 
might." 

Referring to the exalted privileges and graces 
of the real believer, he breaks forth into a kind of 
transport, whilst at the same time he strongly in- 
culcates the importance of cultivating personal holi- 
ness. " How blessed, how amazing, my beloved, are 
the gifts of God ! Life in immortality ! splendour 
in righteousness ! truth in liberty ! faith in as- 
surance ! sobriety in holiness ! And thus far, even 
in this life, we know by experience. What, there- 
fore, must those things be which Christ has pre- 
pared for those that wait for Him ? The Holy 
Creator and Father of the universe alone knows 
their greatness and excellency. Let us, therefore, 
earnestly seek to be found amongst that number 
who wait for Him, that we may obtain the reward 
which He has promised. And how, beloved, shall 
we attain these rewards ? By establishing our 
hearts in faith towards God, and by seeking to do 
His will in all things with truth and earnestness. 
Thus, beloved, shall we find our salvation, even 
Jesus Christ, the High Priest of our offerings, and 
helper of our weakness/' 

In another place having illustrated the doctrine 
of the resurrection by the succession of day and 
night, and the dissolution and growth of seeds, he 
proceeds, somewhat unhappily, to enforce it by the 
account of the Arabian phoenix, a story, which, 



44 



CLEMENT. 



though now justly exploded, appears to have been 
at that time generally credited.* 

Eusebius, speaking of this epistle, remarks, that 
Clement had inserted in it many sentiments of the 
Epistle to the Hebrews, and also used some of the 
very expressions. Certainly in many parts there 
is an evident resemblance ; but whether Clement 
be supposed to quote from that epistle, or only to 
say the same things as it were by unconscious co- 
incidence, we cannot but be pleased to observe an 
infusion of the language, spirit, and matter, of the Sa- 
cred Scriptures in the writings of this and the other 
fathers, which have thus travelled down from the 
times of the apostles, through every intervening age, 
to the present day. For this transmission of the 
words of Holy Writ affords a considerable proof, 
and one which has been justly urged in support of 
its authenticity ; and a similar transmission of the 
sense of any doctrine of Scripture, which is agree- 
able to that which the church generally receives in 

* The fable of the phoenix was as follows : A certain bird 
called a phoenix, of which there was only one living at a time, 
was said, after a period of five hundred years, to make itself 
a nest of the spices of Arabia, into which it entered imme- 
diately before its death. A worm bred from the ashes of the 
dead bird, gradually became a new phcenix; and, having arrived 
at maturity, carried the nest, with the remains of its parent, to a 
city called Heliopolis, in Egypt, where it deposited them on the 
altar of the sun. The priests then searched their records, and 
found that exactly five hundred years had elapsed since a former 
phoenix had acted in the same manner, 



CLEMENT. 45 

our own times, affords a presumptive proof that 
this is the real and true interpretation, grounded 
at once on the antiquity and universality of its 
acceptance. 

The preceding remark of Eusebius is accompa- 
nied by the following conjecture respecting* the 
epistle to the Hebrews. " Paul having written to 
the Hebrews in their own tongue, some think the 
evangelist Luke, others that this very Clement, 
translated it [into Greek], which last is the most 
probable on account of the resemblance between 
the style of the epistle of Clement, and that to the 
Hebrews." But this opinion seems to rest on 
insufficient foundation, because the greater number 
of the ancient fathers have considered the epistle 
as first written in Greek* 

Hitherto Clement had been wonderfully pre- 
served during several dreadful persecutions; but 

* The present learned bishop of Lincoln informs us, that 
Clement, of Alexandria, and Jerome, as well as Eusebius, 
thought the epistle to have been written originally in Hebrew ; 
but u all the other ancient fathers, who have mentioned the 
subject, speak of the Greek as the original work; and as no 
one pretends to have seen this epistle in Hebrew, we may 
accede to this opinion. It is no small satisfaction," the 
bishop adds, u to reflect, that those who have denied the 
genuineness or the originality of this epistle ha¥e always 
supposed it to have been written or translated by some 
fellow-labourer, or assistant, of St. Paul, and that almost 
every one admits that it carries with it the sanction and 
authority of the inspired apostle." — Tomline's Elements of 
Christianity. 

3 



46 



CLEMENT. 



the time was now at hand, when it was ec given to 
him in the hehalf of Christ, not only to believe on 
Him, but also to suffer for His sake." It is not 
improbable, that he had a presentiment of his im- 
pending sufferings ; for in his epistle to the 
Corinthians, after referring to the persecutions 
endured by the apostles, he adds, that he looked 
upon himself and his people as appointed to 
run in the same lists, and engage in the same 
conflict. 

The following is an abstract of the occasion and 
circumstances of the martyrdom of this eminent 
father, as related by Cave, from the account of 
Simeon Metaphrastes. It is, however, proper to 
inform the reader, that the authenticity of the 
whole account has been questioned. Several indi- 
viduals of high rank and character having been 
converted by Clement to the Christian faith, the 
jealousy and ill will of the pagans was at length 
excited against him. At the instance of one Tor- 
cutianus, a man of considerable influence in the 
city, he was accused of using magical arts ; and, 
upon his resolute refusal to sacrifice to the 
heathen gods, he was banished by the emperor 
Trajan, and condemned to labour in some distant 
mines. 

This mode of punishment, not uncommon 
amongst the Romans, was considered in severity 
next to a capital one. The condemned person 
was treated with the greatest inhumanity. He 
was deprived of his estate, scourged, and fettered, 



CLEMENT. 47 

and reduced to a state of abject slavery. And in 
after-times the sufferings of the miserable captive 
were increased by additions at once contemptuous 
and cruel. His head was half shaved, his forehead 
branded with a hot iron, his right eye bored out, 
and his left leg disabled. 

On Clement's arriving at the place of his exile, 
he found great numbers of Christians condemned 
to the same lamentable fate. His presence, how- 
ever, darted a cheering ray through the gloomy 
caves that surrounded them, whilst his labours, 
through the Divine blessing, were not only made 
useful in comforting his captive brethren, but also 
the means of converting numbers of the neigh- 
bouring inhabitants to the Christian faith. 

How interesting it is to behold this venerable 
saint, thus steadily persevering in his labour of 
love, under the pressure of those sufferings, to 
which he was condemned by his enemies. Al- 
though now far advanced in years, an exile, and 
a captive, his heart is filled with gratitude, and his 
mouth with praises ; only anxious that whilst life 
and breath remain he may be made the happy 
instrument of pouring the balm of consolation into 
the wounded spirits of his fellow-prisoners, and of 
leading all around him, whether friends or foes, to 
a participation of the same Gospel privileges with 
himself. Admirable is the wisdom that character- 
ises his epistle ; exemplary the deportment where- 
with he adorns his episcopal office; but his con- 



48 CLEMENT, 

duct while a prisoner in the mine?, surpasses in 
glory ! 

The wonderful effects which attended the la- 
bours of this eminent man having at length reached 
the ears of the emperor, he ordered the president 
to stop the increase of Christianity, by putting 
several of the brethren to death. Finding, how- 
ever, that the executions of one day served but as 
examples to encourage others to suffer in the same 
cause the next, he resolved, if possible, to strike 
terror into the rising sect, by singling out the most 
eminent teachers among them as the monuments 
of his displeasure. For this purpose Clement was 
selected ; and, after promises and threatenings had 
been employed in vain to cause him to retract, he 
was cast into the sea with a heavy weight affixed 
to his body. 

Thus was the temporal existence of this emi- 
nent apostolical father, after a long course of active 
and extensive usefulness, at length terminated by 
a watery grave, about the commencement of the 
second century. 

ii So sinks the day-star in the ocean bed, 

And yet anon repairs his drooping head, 

And tricks his beams, and with new-spangled ore, 

Flames in the forehead of the morning sky; 

So Lycidas sunk low ; but mounted high, 

Through the dear might of him that walk'd the waves 

Where, other groves and other streams aloDg, 

With nectar pure his oozy locks he laves, 



CLEMENT. 

And hears the unexpressive nuptial song, 
In the blest kingdoms meek of joy and love. 
There entertain him all the saints above, 
In solemn troops and sweet societies, 
That sing, and singing in their glory move, 
And wipe the tears for ever from his eyes." 



49 



50 



IGNATIUS 



CHAPTER I. 

Ignatius is educated by the Apostles. -^-Is appointed bishop 
of Antioch. — His attention to his flock, — His cha- 
racter. 

Science, considered in itself, is highly desirable ; 
and great attainments in literature, when consecrat- 
ed to the service of God, qualify their possessor for 
greater usefulness. Such acquirements, however, 
are not essential to religion. It can exist — it can 
flourish without them. Witness the many pious 
persons in all ages, who, whilst, in a high degree, 
cc taught of God/' have been but little acquainted 
with human learning ! Witness also the generality 
of ministers in the two first centuries, who, from 
peculiar circumstances, were unable to make any 
considerable proficiency in literature, yet preached 
the Gospel in its native purity, and were made 
eminently instrumental in the conversion of souls. 
Plain unlettered men of God ! They could tell, 
in an artless and affecting manner, the story of 



IGNATIUS. 5i 

Him who bought us with His inestimable blood: 
with a holy earnestness they could invite poor 
perishing- sinners to flee to Him for succour; and 
manifest daily a readiness to go to prison and to 
death for the name of the Lord Jesus ! 

Ignatius, surnamed Theophorus, * the cele- 
brated bishop of Antioch, appears to have been a 
pastor of this description. He was born about the 
year of our Lord 28 ; but nothing can now be 
accurately ascertained respecting the place of his 
nativity or his parentage, though some have not 
scrupled to assign the former honour to Nora, a 
city in Sardinia. There is also a current report, 
but not well authenticated, that he was that very 
child, whom our Lord set before the disciples, 
when He told them that <c except they were con- 
verted, and became as little children, they should 
not enter into the kingdom of heaven. "f It is, 
however, certain that at a very early age he was 
acquainted with the apostles. Chrysostom informs 
us, that " he was educated by them, always with 
them, and admitted not merely to their familiar 
discourses, but to their most private conferences." 
We learn also, from the account of his mar- 
tyrdom, which was written by some who were 
eye-witnesses of that solemn scene, that he 

* Theophorus, one who carries God in his breast ; — a name 
probably given to Ignatius, on account of his soul being filled 
with the love of God, and sanctified with an extraordinary por- 
tion of Divine grace. 

i Matt, xviii. 3, 

e2 



W» IGNATIUS. 

and Polycarp were fellow-disciples of the apostle 
John. 

Having spent many years in this holy society^ 
and given evident marks of exalted piety, Ignatius 
was placed by the apostle Paul over the Gentile 
Church at Antioch, the metropolis of Syria. This 
city, illustrious in the annals of history as the 
oriental seat of the Roman emperors and their 
governors, will ever be memorable in the Church 
of Christ, as the place where the disciples were 
first called Christians. * The apostles Paul and 
Peter are generally acknowledged by the ancients 
to have jointly contributed in establishing Christi- 
anity in this populous city ; the former applying 
himself to the Gentiles, and the latter to the Jews, 
At length being called off to the ministry of other 
churches, they appointed Ignatius and Euodius to 
superintend their respective flocks. In these si- 
tuations they both continued till the death of 
Euodius ; when the Jewish and Gentile converts 
were incorporated into one church, and Ignatius 
set over it by those of the apostles who were still 
alive. This event took place in the seventieth 
year of our Lord, and four years after the martyr- 
dom of Paul and Peter ; Ignatius being upwards 
of forty years of age. 

Ecclesiastical history relates but few circum- 
stances illustrative of the character and ministry 
of Ignatius. But from what is recorded of him, 

* Acts xi. 26. 



IGNATIUS. 53 

we may infer that his life was conspicuous, rather 
for eminent piety and an uniform unwearied dis- 
charge of the laborious duties of his station, than 
for brilliancy of talent, or variety of incident. 
" The lives of some eminent men (observes Mr. 
Cecil) seem but the course of a week repeated. 
Yet steadily to repeat such a week ; — to persist 
through weariness and painfnincss and watching* 
often with the noblest aim ; — to tug up the hill of 
difficult, laborious, and uniform duty with unwea- 
i ied perseverance ; un refreshed by variety of road, 
or intervals of rest: — We must say of such an 
one, This was a man. The journal of an itine- 
rant may more forcibly strike the imagination, 
and furnish larger scope for the biographer, but 
will not furnish a stronger instance of good wili 
to men, or of piety towards God/' 

From the meagre materials with which we are 
furnished, it is evident that the assiduous atten- 
tion of Ignatius to the spiritual welfare of his flock, 
could alone be equalled by his affection for them. 
Although they were exceedingly numerous, he ap- 
pears to have been acquainted with every indivi- 
dual, and to have watched over them with the 
anxiety of a parent. He was indeed in a remark- 
able degree divested of every thing that is selfish ; 
and, for a long term of successive years, seemed 
to live only to promote the best interests of his 
people. Whilst eminent for his fortitude in en- 
countering difficulties, he was not deficient in 
sympathy for the afflicted. Although (i death, in 



54 IGNATIUS. 

"its most frightful forms/' to use the language of 
an ancient writer, {i could make no more impres- 
sion upon the adamantine mind of Ignatius, than 
the dashing waves upon a rock of marble/' he, 
nevertheless, felt the tenderest anxiety for his peo- 
ple ; and whilst he himself was longing for the 
crown of martyrdom, he ever rejoiced on their 
account at every interval of calm, fearing lest any 
of his weaker brethren should be overpowered with 
the storm of persecution. 

If we may be allowed to form an opinion of the 
style of his preaching, from the specimen he has 
given in his epistles, his sermons were rather vehe- 
ment and impressive, than doctrinal and argu- 
mentative ; copious and interesting, than accurate 
and discriminating. They would be considered 
by the generality of his hearers as comprehending 
the greatest excellencies, and slighted by the ab- 
stract reasoner as desultory and unsatisfactory. 
They would be equally over-rated by the former, 
and under-valued by the latter. 

sc Cold and phlegmatic men/' it has been well 
observed, (e because they possess but little power 
of controlling the affections of others, and perhaps 
have seen that power abused, would almost banish 
its use where God has given it, instead of laying 
it under salutary restraints, and giving it a salutary 
direction. The mathematician values nothing but 
proofs and demonstrations ; the metaphysician 
looks for subtle disquisitions ; the logician searches 
after syllogisms ; and the elegant scholar watches 



IGNATIUS. 55 

the turning of the periods; while the mass of 
hearers always have, and always will, bid high for 
nothing but emotion. But the just and compe- 
tent judge inquires into the nature of the end 
pursued, and the fitness of the means to that end, 
in the circumstances under which they were 
employed/'* 

Zeal to preserve his people from the contagion 
of false doctriae was another prominent trait in 
the character of Ignatius. Not contented with 
feeding his flock with the sincere milk of the 
Word, he solemnly warned them against here- 
tics ;j — <c beasts in the shape of men ;" — for whose 
conversion, indeed, they were fervently to pray, 
but utterly to abjure their society. 

Anxious to render every part of Divine worship 
as edifying as possible, Ignatius paid particular 
attention to psalmody ; and for this purpose in- 
troduced into his church at Antioch responsive 
singing, which seems shortly after to have been 
adopted in all the Christian assemblies. This 
delightful part of religious service we may readily 
suppose must have been peculiarly interesting to 

* Memoirs of the Rev. George Patrick. 

+ Two heresies at a very early period crept into the Church 
of Christ ; that of the Gnostics or Docetas, (here referred to by 
Ignatius,) and that of the Ebionites. The Gnostics held that 
the body of Christ was only a phantom ; and, consequently, that 
he was never really incarnate, or really suffered. The Ebionites 
looked upon Christ as a mere man ; — and thus both of them 
virtually denied the grand doctrine of the atonement, 



56 IGNATIUS. 

a man of his constitutional warmth and ardent 
piety. We may behold in imagination this vene- 
rable prelate directing the method, and supplying* 
the subject, in this part of sacred worship : at one 
time exciting the acknowledgment of mercies re- 
ceived., at another anticipating promised blessings ; 
now tuning his harp to the mournful strain of peni- 
tence,, and now to the enlivening song of rejoicing 
faith. 

Pliny's reference to the custom of the Christians 
joining in singing hymns is well worthy of recol- 
lection. In his letter to the emperor Trajan, 
amongst other practices of the Christians, he re- 
marks, that they were accustomed on an appointed 
day to sing hymns to Christ as a Deity. A cir- 
cumstance which not merely points out the con- 
spicuous place which singing occupied in their 
manner of worship, but also affords an unequivo- 
cal evidence of the Godhead of Christ being ge- 
nerally acknowledged in the first ages of Chris- 
tianity. 

The author cannot here refrain from express- 
ing his regret, that so little attention is paid to 
this animating part of Divine worship in the ge- 
nerality of our churches. How much is it to be 
lamented, that the coarse doggrel of the old version 
of Psalms, and the smooth insipidity of the new, 
are not exchanged for more edifying compositions. 
Singing, when properly conducted, has ever been 
found a most powerful mean of keeping alive the 
spirit of genuine religion in a congregation ; where- 



IGNATIUS. 



5? 



as, when otherwise performed, it has invariably 
proved an unmeaning,, tedious, and disgusting cere- 
mony. 

We defer a more particular notice of Ignatius's 
views of the grand doctrines of the Gospel, till we 
consider his epistles, which were written whilst 
carried as a prisoner to Rome, and contain an 
unequivocal proof of the soundness of his faith, as 
well as the elevation of his piety. But a short 
character of him drawn by the Christians who ac- 
companied him from Antioch, and were eye-wit- 
nesses of his sufferings, may here not improperly 
be inserted, and close this period of his history. 

" Ignatius was a man in all things like to the 
apostles. As a good governor by the helm of 
prayer and fasting, by the constancy of his doc- 
trine and spiritual labour, he withstood the raging 
floods of persecution. Like a Divine lamp he en- 
lightened the hearts of the faithful by his luminous 
exposition of the holy Scriptures ; and, lastly, to 
preserve his church, he scrupled not freely to ex- 
pose himself to a bitter death."* 

* Relation of the ipartyrflom of %natius r 



58 



IGNATIUS. 



CHAPTER II. 

Trajan persecutes the Christians. — Ignatius appears before 
him, and is condemned to suffer martyrdom, — Meets 
Poly carp and other Christians on his journey to Rome* 
*rr Writes several Epistles. 

The emperor Trajan, though described by his- 
torians as remarkable for his clemency, was for 
many years an opposer of the Christians. His zeal 
in behalf of Paganism, in connection with his 
dread of conspiracies, led him to regard with the 
utmost jealousy and distrust any associations among 
his subjects, and to pass a law by which all so- 
cieties, which were not supported by the royal au- 
thority, were Considered as illegal ; being reputed 
nurseries of disorder and sedition. Under the 
sanction of tfeis edict Christian assemblies were 
prohibited, and the most excellent of men were 
persecuted in all parts of the empire. Great num- 
bers of them were pui to death, as well in popular 
tumults, as by edicts and judicial proceedings. In 
this persecution, as we have already related, Cle- 
ment, bishop ( of Rome,, was condemned to be 
thrown into jthe sea ; and the venerable Simeon, 
bishop of Jerusalem, though an hundred and 
twenty yearls old, was severely scourged, and then 
crucified, i 



IGNATIUS. 59 

A modern writer, who appears accurately to 
have studied the character of Ignatius, has in a 
conversation between him and his deacons, Aga- 
thopus and Philo, referred to the real cause of the 
persecution, and graphically represented the readi- 
ness of the Christians in those days to suffer mar- 
tyrdom. The conversation is indeed imaginary ; 
but the sentiments are so appropriate, and cast so 
much light on this part of the history, that the 
Reader may not be displeased with their insertion. 

Ignatius. 

Do you not think it strange, Agathopus 

And Philo, ministers and witnesses 

Of the mere love and innocent meek life 

Of Christians, that they should be hated thus ? 

Agathopus. 

The laws of Christ condemn a vicious world, 
And gall it to revenge. 

Ignatius. 

Though that be true, 
Yet still our human foes are chiefly found 
Poor instruments t' exert a foreign malice, 
Whose depth and horror is beyond the heart 
Of silly flesh and blood. That ancient rival 
Of God's dear Son pursues the Potentate 
In us his subjects, and retains the nations 
With all the enchanting sweet and power of evil, 
To form his wretched pomp and fight his war. 
When Heathen hosts attack'd of old the race 
Of chosen Israel, t'was in truth a siege 
Sustain'd by Jesus in his little fort 
From the dark legions. Then the outstretch'd arm, 



60 IGNATIUS. 

But now the cross, must conquer. Tell me, therefore. 
As in your ministries you have observ'd, 
How would my flock receive that bitter cup ? 

Philo. 
Firm in the faith. 

Agathopus. 

Ardent for martyrdom ! 
I yesterday convey'd to a poor man 
His dole of public alms : ' Give me/ said he, 
4 But one day's bread ; I hope to want no more/ 
JIusband and wife, and other friends, take leave 
Each time they 're call'd from one another's sight, 
As not to meet till in the world of spirits. 
When at their work, i Fulfil your task,' they cry, 
6 Poor hands ; this drudgery will soon be o'er !' 
At meals is Scripture read ? They seem to need 
No earthly food. Children, intelligent 
Above their years, mark all their father says, 
Look in hfs face and cry ? ' Shan't we die too V 
The father in the slumbers of the night 
Sees a bright angel wave him to the tortures ; 
He cries, ' I come !' And when he wakes, he finds 
His spirit half loosen'd from his mortal prison, 
The women now think of no ornaments 
But shackles. Every bosom, weak before, 
For the grand trial a big soul reserves. 
Already to the lot of martyrs rais'd, 
All see each other. Every face more shining^ 
And more august each little threshold seems* 

Jgnatius. 

I 3 m glad my people are so well prepar'd ; 
But I 've a secret hope, that Providence 
Means not so much : the blow of persecution 
May light indeed, but yet stop short of them. 



IGNATIUS. 61 

Trajanus is accounted far from cruel, 
Most gentle in the general, and humane : 
Perhaps it will content him to chastise 
Numbers in one. How joyfully should I 
Buy the flock's safety with my single danger !* 

In the year 107, Trajan visited Antioch in his 
way to the Parthian war. Elated with his recent 
conquest of the Scythians and Dacians, who, dur- 
ing the reign of Domitian, had insulted with im- 
punity the majesty of Rome, the emperor entered 
the city with all the solemn pomp of a triumph. 
According to his custom in other places, he im- 
mediately enquired respecting the prosperity of 
the Christians, foolishly deeming their success in- 
jurious to his own celebrity, and also probably 
fearing that their religion would ultimately over- 
throw the ancient Pagan establishments. No 
sooner did the report of the emperor's enquiry 
reach Ignatius, than, regardless of his own danger, 
this intrepid servant of God came unrequired into 
his presence. 

The conduct of Ignatius on this occasion has 
been condemned as exceedingly precipitate, and 
tending rather to irritate than allay the fury of the 
royal persecutor. It is certain that the believer in 
Christ should neither needlessly court persecution, 
nor cowardly shrink from it. The zeal, however, 
which errs is worthy of our respect, whilst that 
worldly prudence, which contrives every mean de- 

* Gambold's Tragedy of Ignatius, 



62 IGNATIUS* 

vice to avoid the cross,, deserves our severest cen- 
sure. After all, it is by no means evident, that the 
conduct of this Christian hero may not be vindi- 
cated. It is probable that he conceived that this 
display of courage would not be displeasing to a 
warlike prince, and his testimony to the innocence 
of the Christians might not be heard in vain. We 
are too apt to determine respecting the propriety 
of actions by the result, forgetting that duty is ours, 
and events are God's. 

As soon as Ignatius was introduced into the pre- 
sence of the emperor, he was addressed by him in 
the following manner : cc What an impious spirit 
art thou, thus to transgress our commands, and to 
inveigle others into the same folly to their ruin \" 
He firmly replied, t( Theophorus ought not to be 
called so ; for all wicked spirits are departed from 
the servants of God. But if you call me wicked 
because I am hostile to evil spirits, I confess the 
charge. For I dissolve all their snares through 
the support of Christ the heavenly King/ 5 cc And 
who," said Trajan, " is Theophorus ?" (C He who 
has Christ in his breast," rejoined the hero. £( And 
thinkest thou not," enquired the emperor, <: that 
gods reside in us also, who fight for us against our 
enemies?" " You mistake," replied Ignatius, ec in 
calling the evil spirits of the Heathens gods. For 
there is only one God, who made heaven and 
earth, the sea and all that is in them ; and one 
Jesus Christ, his only begotten Son ; whose king- 
dom be my portion !" Trajan contemptuously ex- 



IGNATIUS. 63 

claimed, cc His kingdom, do you say, who was 
crucified under Pilate ?** ic &h," answered Ig- 
natius, (( who crucified my sin with its author, and 
has put all the fraud and malice of Satan under 
the feet of those who carry Him in their heart." 
" Dost thou then/' continued the emperor, (C carry 
Him that was crucified within thee ?" " I do," re- 
plied the venerable saint, ff for it is written, / will 
dwell in them, and icalk in them/'* 

Irritated by the undaunted courage of the mar- 
tyr, a courage which in any other cause he would 
have admired, the emperor endeavoured to shake 
his constancy by threats. But, finding him inflexi- 
ble, he pronounced upon him the following sen- 
tence : cc Since Ignatius confesses, that he carries 
within himself Him that was crucified, we command 
that he be carried, bound by soldiers, to Great 
Rome, there to be thrown to the wild beasts for the 
entertainment of the people." 

During the whole of the interview we may con- 
ceive Ignatius standing before the emperor with a 
firm and manly air ; collected in himself, yet pro- 
bably not without anxiety for the issue of the con- 
ference. But no sooner had he heard the final 
sentence, than every painful feeling vanished from 
his breast ; his countenance brightened, and his 
eyes glistened with delight. At length he joyfully 
exclaimed, cc I thank thee, O Lord, that thou hast 
vouchsafed to honour me with a perfect love towards 
Thee ; and hast thought me worthy with the apos- 
tle Paul to be put in iron fetters." Having said 

* Martyrdom of Ignatius. 



64 IGNATIU5. 

this,, we are told, he joyfully put on his bonds i 
and then having 1 prayed for the church, and com- 
mended it with tears unto the Lord, he was hurried 
away, " like a choice ram, the leader of a good 
flock, by the brutish soldiers."* 

Thus was Ignatius enabled to profess his firm 
belief in that consolatory and Scriptural doctrine 
of the close union which subsists between the be- 
liever and the Lord Jesus Christ, and to manifest 
from his own experience the support it affords 
amidst the greatest trials. fc The doctrine of 
union with Christ by faith," remarks Mr. Milner, 
rf now so much ridiculed, appears here in its full 
glory. And if ever we be called to scenes like 
these, we shall feel the need of it strongly, and be 
sensible of the impotence of those schemes of mere 
human invention, which are often substituted in its 
room. Christ within can alone support the heart in 
the hour of severe trial : the boasted moral virtue of 
proud philosophers is radically defective and un- 
sound, "f 

It has been observed that it is not a little re- 
markable, that Trajan should have sent Ignatius so 
long and expensive a journey for execution, in- 
stead of inflicting upon him summary punishment. 
Probably, the emperor wished to make so public 
an example of this ringleader of the sect, at once 
more effectually to intimidate the numerous body 
of Christians he had left at Rome, and at the same 



* Martyrdom of Ignatius. 

t History of the Church of Christ. 



IGNATIUS. 65 

time to excite the magistrates by his own conduct 
to carry on the persecution with vigour. What- 
ever were his motives,, Divine Providence made it 
a means of advancing" the interest of the Gospel. 
In consequence of this respite Ignatius was ena- 
bled to manifest the blessed support which real 
Christianity will afford, and also gladden the hearts 
of thousands by his instructive conversation and 
epistles. Being now obliged to desist from the 
public duties of his charge, he had a fine oppor- 
tunity for giving full scope to all the feelings of 
his soul. Standing as on an eminence, he reviewed 
his life, re-examined the ground of his hope, and 
anticipated the crown which awaited him with a 
" joy unspeakable and full of glory." 

Being consigned to a guard of ten soldiers, 
Ignatius took a final leave of his beloved Antioch ; 
and, accompanied by Philo and Agathopus, his 
deacons, he was conducted on foot to Seleucia, a 
sea-port, about sixteen miles from Antioch, the 
very place from which Paul and Barnabas had 
sailed for Cyprus. They here went on boards 
and after a tedious voyage arrived at Smyrna, a 
city of Ionia. 

Whilst the ship remained in port, Ignatius was 
allowed the pleasure of visiting his friend Poly- 
carp, bishop of the place. These good men had 
been fellow-disciples of St. John. Doubtless this 
meeting was accompanied in each with feelings of 
a peculiar character, but not of grief and despond- 
ency. So far was Poly carp from being dejected 



66 IGNATIUS. 

by the circumstances of his friend., that he was 
enabled to rejoice with him in his present cap- 
tivity, and the prospect of his violent death. He 
administered to him every possible encourage- 
ment, and fervently exhorted him to a firm and 
patient perseverance. Indeed the nature of this 
interview can adequately be conceived by those 
alone, who. know from experience the power of 
Divine love, and how it operates in the breasts 
of real Christians. ei There is/' remarks a mo- 
dern writer, <c a responsive string in every real 
child of God, that harmonizes with the experience 
of their brethren, whenever they meet, and under 
whatever circumstances; and, like drops in con- 
tact, the love of God in Christ our Lord unites 
them in one spirit. This ( is a joy that the 
stranger intermeddleth not with/ " 

During the continuance of Ignatius at Smyrna, 
the bishops, presbyters, and deacons, of the neigh- 
bouring churches came to visit him, to partake 
of his prayers and blessing, and to encourage him 
to stedfastness. Not satisfied with the exhorta- 
tions he personally gave to these visitors, he wrote 
from this place four interesting letters, to the 
churches of Ephesus, Magnesia, Tralles, and 
Rome. 

Here another difficulty seems to occur. How 

are we to account for the circumstance, that 

Ignatius, guarded and conducted by a band of 

ferocious soldiers, as he himself describes them, 

should have been allowed free intercourse with 



IGNATIUS. 67 

various communities of Christians, and opportunity 
to write epistles in different cities through which 
he passed ? To this Dr. Jortin appears to have 
given a satisfactory answer. He supposes that 
the Christians, who attended or visited the martyr, 
offered money to those who were charged with his 
custody, to allow him the liberty of conversing 
and corresponding with his friends. And from 
a passage in his epistle to the Romans this con- 
jecture appears to be probable,- as well as that 
the ruffian guards granted this favour in a surly 
and insolent manner. They would, however, with- 
out doubt, have allowed him to write any number 
of letters on the same terms. 

These epistles are evidently the work of a man 
not acquainted with the learning of the schools, 
nor attentive to the niceties of composition, but of 
one who conceives boldly, and who, by expressing 
the spontaneous feelings of a heart glowing with 
love to God and man, conveys a lively impression 
to the minds of his readers of the nature and con- 
solations of genuine religion. Happy will it be 
for those, wh^, by the perusal of them, are led to 
imitate his benevolence to man, and his piety to 
God! 

The following advice, which he gives to the 
Ephesian church respecting their conduct to un- 
believers and heretics, is worthy of the serious 

cvjtuv pctWov UsaQyjTsvQijsat. Epistle to the Romans. 

f2 



68 



TGNATIUS. 



attention and imitation of Christians in all ages. 
IC Pray earnestly for them without ceasing, for 
there is hope of their being converted, and savingly 
brought to God, Afford them an opportunity of 
being instructed, at least, from your works. Be 
ye meek, when they are angry ; lowly, when they 
are boastful. Return your prayers for their blas- 
phemies ; and to their error oppose your stedfast- 
ness in the faith. Take heed that no plant of the 
devil be found among you. But continue in all 
holiness and sobriety, through Jesus Christ, both 
in body and spirit/' 

The same epistle affords us a pleasing illustra- 
tion of the unaffected humility of Ignatius. He 
alone appeared unconscious of those eminent attain- 
ments, which excited the admiration of the Chris- 
tian w T orld. ec Far be it from me/' remarks the 
venerable bishop, ff to dictate to you, as though 
I were any one ; for although 1 am bound for His 
name, I am not yet perfected in Jesus Christ, 
Now I begin to be a disciple, and address you as 
my teachers. Truly I stand in need of being 
upheld by you in faith, in admonition, in patience, 
in long suffering. But since love will not permit 
me to be silent concerning you, I have presumed 
to exhort you to run together with me, according 
to the will of God." 

But whilst Ignatius speaks thus humbly of him- 
self, he highly extols their bishop Onesimus, pro- 
bably none other than the once fugitive slave of 
Philemon referred to by St, Paul, He also recom- 



IGNATIUS. 



69 



mends the most perfect union among the members, 
and enforces, perhaps in somewhat too elevated a 
tone of authority, subjection to the bishop. The 
learned Dr. Jortin, after acknowledging that Igna- 
tius went too far in his expressions, pleads as his 
apology the state of the times. He then properly 
observes, that fC it was to be feared lest the here- 
tics, who in those days were vile persons, should 
seduce the unwary ; and mutual quarrels might 
have proved fatal to the common cause. A house 
ill cemented, and beaten with the storms of per- 
secution, could not have stood."* 

The proper Deity, humanity, and atonement, of 
Christ, are distinctly set forth by Ignatius in the 
following passage. " The cross is, indeed, a cause 
of offence to unbelievers ; but to them that believe 
it is salvation and eternal life. Where is the wise 
man? Where is the disputer? Where is the 
boasting of those who are called intelligent? For 
our God, Jesus Christ, was conceived in the womb 
of Mary, according to the dispensation of God, of 
the seed of David, and by the Holy Ghost ; and 
was born and baptized, that by his baptism he 
might purify the water. "f 

* Jortin's Remarks on Ecclesiastical History. 

+ There is a remarkable coincidence between this last expres- 
sion, and the language of our Church in the first collect of the 
baptismal service: 

" Almighty and everlasting God, who of Thy great mercy 
didst save Noah and his family in the ark from perishing by 
water ; aud also didst safely lead the children of Israel Thj 



70 IGNATIUS. 

Shortly afterwards he remarks, that a new star 
shone from heaven, and sent out its light above 
all other stars. " Hence/' he continues, " the 
powers of magic were dissolved, and every band 
of wickedness destroyed. Hence ignorance was 
purged away, and ancient tyranny overthrown ; 
God Himself appearing in human form for the 
introduction of eternal life. For He commenced 
a work which was perfected by God. Hence all 
things were shaken, because He designed the abo- 
lition of death." 

In his epistle to the Romans, he manifests the 
same holy contempt for earthly things as the 
apostles had done, and great spirituality of mind. 
Still, however, his desire for martyrdom is evi- 
dently excessive, and cannot be reconciled with an 
entire submission to the will of God. <s I write/' 
says he, tc to the churches; and signify to them 
all, that I die willingly for God, unless you prevent 
me. I beseech you, therefore, not to manifest an 
unseasonable love towards me. Rather encourage 
the wild beasts, that they may become my sepul- 
chre, and leave nothing of my body, so that when 
I am asleep no one may have the trouble of pay- 
ing me any funeral, rites. 

" From Syria to Rome I fight with wild beasts, 
both by land and sea, by night and day. I am 

people through the Red Sea 3 figuring thereby Thy holy baptism; 
and by the baptism of Thy well-beloved Son Jesus Christ in 
the river Jordan, didst sanctify water to the mystical washing 
2. way of sin, &c." 



IGNATIUS. 71 

chained to ten leopards — a band of soldiers — who 
are made even worse by the gratuities bestowed 
upon them. By their injuries I am made a better 
disciple ; yet am I not hereby justified. I long to 
enjoy the wild beasts that are prepared for me ! 
I pray that they may be eager to do their work ; 
whom I will even provoke to devour me, and not 
suffer them to treat me as they have some others, 
whom they seemed afraid to touch. I crave your 
pardon ; I know what is desirable for me. Now I 
begin to be a disciple ; nor shall any thing move 
me of things visible or invisible, that I may obtain 
Jesus Christ. Let fire and the cross, let the rage 
of wild beasts, let tcarings and rendings, let dis- 
persion of bones, and absorption of limbs, let the 
grinding of the whole body, and all the malicious 
torments of the devil, come upon me, so that I may 
but enjoy the presence of Jesus Christ. The 
world and all its kingdoms will profit me nothing. 
I would rather die for Christ than sway the sceptre 
of universal empire ! Him I seek who died for 
us : Him I desire who rose again for us. Pardon 
me, my brethren ; cast no obstacles in my way to 
life eternal; permit me to enjoy the pure light of 
glory. When I arrive there, I shall indeed be a 
man of God ! Allow me, then, to imitate the suf- 
ferings of my God. If any one has Christ within 
him, let him conceive what I feel, and sympathize 
with me, knowing how I am straitened. The 
prince of this world wishes to draw me from my 
purpose, and corrupt my resolutions towards God, 



72 



IGNATIUS. 



Let no one of you, then, assist him, but rather 
join yourselves to me, that is, in fact, to God. 

ec Beware of speaking about Jesus Christ, and 
at the same time harbouring- any desire after this 
world. Even if, when present with you, I exhort 
you so to do, be not persuaded, but rather consent 
to the things which I now address to you. Living 
I write now to you, but I desire to die. My Love 
is crucified ; there is not within me a fire that 
needs to be quenched by water, but One that lives 
and speaks within me, saying, ' Come to the 
Father/ I have no delight in the bread that 
perisheth, nor in the pleasures of this life. I 
long for the Bread of God— the flesh of Jesus 
Christ, of the seed of David; and I desire to drink 
His blood, which is incorruptible love V* 

After they had remained some time at Smyrna, 
his keepers, impatient of their stay, which proba- 
bly had been protracted by some maritime impedi- 
ment, sailed with him for Troas, a noted city of 
Lesser Phrygia, not far from Ihe ruins of ancient 
Troy. On their arrival, Ignatius received the 
pleasing intelligence of the persecution having 
ceased* at Antioch ; and here, as at Smyrna, the 

* Eusebius has justly represented the state of the Christians 
on this mitigation^ for it cannot properly be termed cessation^ of 
the persecution. " Trajan," says he, " gave a rescript, in 
which it was decreed that Christians should not be sought out, 
but that if they were convicted, they should be punished, by 
which, though the violence of the storm seemed to be in some 
measure abated, yet ill disposed persons still found opportunities 



IGNATIUS. 73 

rigours of his captivity were softened by the com- 
pany of Christian brethren. 

Again we are reminded of the superiority of that 
friendship which exists between real Christians to 
that which is experienced by the professed votaries 
of pleasure : the former are united together by ties 
more close and indissoluble than those of consan- 
guinity, whereas the very endearments of the latter 
are for the most part without benevolence, and 
their familiarity without confidence. 

Besides the pleasing interviews which Ignatius 
enjoyed with the pious inhabitants of Troas, he 
was also permitted freely to discourse with the 
deputies from the different churches in the neigh- 
bouring country ; his guards, probably from the 
same mercenary motives as at Smyrna, not depriv- 
ing him of this privilege. He also availed himself 
of this opportunity of writing to his beloved friend 
Polycarp, and to the churches at Philadelphia and 
Smyrna. In all of these letters he speaks in the 
most affectionate terms of his deserted flock at 
Antioch, and requests that persons might be sent 
to console them under his loss, and to congratulate 
them on the abatement of the persecution. 

In his epistle to the church at Philadelphia he 

to exert their malice, whilst sometimes the populace, and some- 
times the governors, were contriving ways to oppress them. 
Thus the persecution, though it was not general, was kept up 
in different places ; and many of the faithful were exposed to 
various trials and afflictions^ and obtained the honour of mar- 
tyrdom." 



i* IGNATIUS. 

thus strongly testifies bis abhorrence of a self- 
righteous spirit, and the simplicity of his Christian 
faith. " If any preach not of Jesus Christ, they 
are mere monuments and sepulchres of the dead, 
on which are only written the names of men. 
The objects dear to me are Jesus Christ, His cross, 
His death, His resurrection, and the faith which 
is in them, by which I desire, through your prayers, 
to be justified/' 

A specious zeal for moral duties arising from an 
ignorance of vital godliness, or, in other words, 
the substitution of morality for religion, has been 
a source of great evil to many modern churches. 
Such attempts were unknown in the primitive 
church of Antipch. Fheir venerable pastor gave 
to the grand doctrines of the Gospel their native 
prominency, and at the same time secured to all 
the parts of Christian obedience their due regard, 
in the only way in which it can be done effectually, 
that is, by representing them as springing out of 
a believing union with Christ, the living Head, and 
as being acceptable to God only through His avail- 
ing intercession. On the other hand, to withdraw 
from Christianity its most distinguishing doctrines, 
or to maintain them in a partial and imperfect 
manner, is to seal up or pollute the springs whence 
the living and fertilizing waters of genuine piety 
and active benevolence are derived. The con- 
sequence must inevitably be a dearth of all those 
principles, which should animate the mind of a 
believer, and of those good works, which should 



IGNATIUS. 



75 



render the religion of Christ a blessing to man- 
kind. 

The epistle of Ignatius to Polycarp contains a 
graphical statement of the duties and character of 
the faithful pastor, and deserves to be seriously read 
by ministers. To watch with a spirit ever atten- 
tive ; to pray without ceasing ; to speak to each 
member of the church separately ; to seek out all 
by name ; and to advise with every one of the 
flock on the article of marriage — are duties which 
he earnestly enforces on his friend. 

There is,, indeed, a rich vein of sound instruction 
and practical religion running through all his 
epistles. Polycarp has left this attestation of their 
excellence : — " they treat of faith and patience, and 
of all things that pertain to edification in the Lord 
Jesus." To this testimony we may add, that while 
these epistles discover the piety and faithfulness of 
their writer, they also exhibit the strong sense 
which the Church then entertained of the infinite 
importance of the doctrines of Christ's Godhead, 
humanity, and priesthood. And they shew that 
these doctrines constituted the faith, and were the 
pillars on which the edifice of Christian charity, 
patience, and holiness, rested. 

It must, however, be acknowledged, that there 
are some sentiments in the epistles of Ignatius, 
respecting the authority of bishops and other 
ecclesiastical officers, which can hardly be justified 
by the Scriptures, and are certainly expressed in 
very unguarded terms. And it is probable that 



76 IGNATIUS. 

these intemperate expressions were in after-age* 
brought forward to support the bishops of the 
church of Rome in the most flagrant abuse of their 
authority.* The best of men, it should ever be 
remembered, are but fallible creatures ; and, there- 
fore, whilst we highly reverence them as the excel- 
lent of the earth, it is our duty to follow them no 
farther than they follow Christ. 

After all, it is well worthy of notice that the 
three orders of bishops, presbyters, and deacons, 
are plainly represented in these epistles as recog- 
nized at this early period. The bishops are de- 
scribed as holding the presidency in the church, 

f " If I, during the short interval I was with your bishop, 
enjoyed such heavenly and spiritual intercourse with him, how 
must I felicitate you in being so joined to him as the church is 
to Jesus Christ, and Jesus Christ to the Father, so that all 
things may agree in the same unity!" — Epistle to the Ephesians. 
a Whomsoever the Master of the house sends to be over his own 
household, we ought to receive, even as we would Him that sent 
him. It is, therefore, evident that we ought to look upon the 
bishop as we would upon the Lord." — Epistle to the Ephesians. 

" Be all obedient to your bishop, as Jesus Christ was to the 
Father; and to the presbyters, as to the apostles. The deacons 
also reverence as the ordinance of God. Let no man meddle in 
church affairs without order from the bishop. It is not lawful 
without the bishop to baptize, or to celebrate a love-feast. 
Whatever he shall approve of, that is also pleasing unto God; 
so that whatever is done, may be sure and well done." — Epistle 
to the Smyrneans. 

" Reverence the deacons as Jesus Christ, and consider the 
bishop as the representative of the Father of all." — Epistle to 
the Trallians. 



IGNATIUS. 



17 



as the representatives of God the Father, and of 
Jesus Christ; the presbyters as supplying the office 
of apostles; and the deacons as occupying' an 
inferior situation in the ministry. " In the pre- 
sent age/' remarks Mr. Collinson, " in which no 
bounds seem to be set to claims of liberty of con- 
science, it is deserving of the most serious consi- 
deration among Christians, that the chief topic 
insisted upon by the two apostolical fathers, Cle- 
ment and Ignatius, is Church union ; and the great 
object of their writings is to dissuade men from 
separating, for sligU pretences, from their lawful 
pastors. We do not endeavour to persuade any 
to act so as to do violence to their consciences; 
but we wish to shew that it is the will of God that 
private opinion should on many occasions give 
way; and that individuals, instead of arrogating a 
continual right of choosing and judging for them- 
selves, should consider that without some submis- 
sion there can, in great societies, be no union and 
concord, which are most acceptable in God's 
sight."* 

From Troas the holy bishop and his attendants 
sailed to Neapolis, a maritime town of Macedonia; 
and from thence proceeded to Philippi, a place 
familiar to Christian ears, being inseparably asso- 
ciated with the personal labours and epistolary 
writings of the apostle Paul. At this place they 
again experienced from Christian friends that 

* Bampton Lectures. 



78 



IGNATIUS, 



attention and courtesy so congenial to Christianity, 
Indeed Ignatius now appeared like an ascending 
Elijah ; and every one that came in contact with 
him was anxious to catch his falling* mantle. 

They then passed on foot through Macedonia 
in their way to Epidamnus, being accompanied by 
some of the Philippian Christians. Whence again 
they took ship and sailed across the Adriatic, and 
then, entering the Tuscan sea, they came at length 
in view of Puteoli. 

As great military actions give a celebrity to the 
smallest village near which they were performed, 
so the little town of Puteoli was viewed with con- 
siderable interest by Ignatius, as the place which 
St. Paul had a few years before visited in circum- 
stances not very dissimilar to his own. He re- 
quested his guards to allow him to walk from 
thence to Rome through the Appii Forum and 
Three Taverns, that he might thus tread in the 
very footsteps of the great apostle. His request, 
however, was not granted. But after a day and 
night's delay at Puteoli, a prosperous gale spring- 
ing up, they were quickly brought to Ostia, a town 
at the mouth of the Tyber ; the holy martyr long- 
ing as much to reach the end of his race, as his 
keepers, weary of their charge, to deliver him into 
the hands of their masters. 

The Christians at Rome, having daily expected 
his arrival, came in crowds to meet him ; their joy 
in beholding him being mingled with extreme 
regret in the prospect of the cruel death which 

2 



IGNATIUS. 79 

would soon deprive them of so venerable a saint. 
Some of them, it seems, had influence with govern- 
ment, which they were anxious to exert for his 
preservation. But no sooner had Ignatius ascer- 
tained their intention, than he expressed his de- 
cided disapprobation of it, referred them to the 
pleasure he derived from the consideration of his 
approaching- martyrdom, and entreated them iC to 
put no obstacles in his way, now he was hastening 
to his crown/' 

This conduct of Ignatius was certainly heroical ; 
and, as such, seems to demand our admiration. We 
fear,, however, it will not bear serious discussion. 
" Ought not," enquires Mr. Milner, cc the Roman 
Christians to have endeavoured to save Ignatius's 
life, by all honest means ? — Has any man a right 
to hinder others from attempting to save the life 
of the innocent? Or will his entreaties give them 
a right to be as indifferent for his preservation as 
he is himself? — Ought not every man, however 
prepared for death, and preferring it, if God 
please, to use all possible methods, consistent with 
a good conscience, to preserve his life ? I cannot 
answer these queries to the advantage of Igna- 
tius's determination. Was not his desire of mar- 
tyrdom excessive ? If he was wrong, it was doubt- 
less a mistake of judgment. I fear the example 
of Ignatius did harm in this respect in the church. 
Martyrdom was, we know, made too much of in 
the third century : — so hard is it to be kept from all 
extremes : — ours are generally of the opposite kindc 



80 IGNATlfe 

<{ These reflections are suggested, in part, by 
the example of St. Paul. He, indeed, would go to 
Jerusalem, though he knew he should be bound, 
Bulrthe certainty of death was not before his eyes ; 
and, therefore, his resolution in this case is not 
similar to that of Ignatius. As for the rest, he 
took no pains to dissuade others from saving his 
life. He took pains to save it himself. He blames 
his friends at Rome for deserting him. And that 
eagerness for martyrdom which Ignatius expresses 
I see neither in Paul, nor in any of the apostles. 
They rather refer themselves calmly to the will of 
God in things which concern themselves. On the 
whole there appears in Ignatius the same zeal for 
God and love to Jesus Christ, and the same holy 
contempt of earthly things, which was so eminent 
in the apostles ; but, I suspect, not an equal degree 
of calm resignation to the Divine Will/'* 

* Milner's History of the Church of Christ. 



IGNATIUS. 



f 



CHAPTER III. 

Ignatius is brought before the Prefect. — The circumstance 
of his martyrdom. 

On their arrival at Rome, Ignatius was presented 
to the prefect of the city, who, anxious to make his 
punishment as conspicuous as possible, fixed on 
one of their great festivals for its execution ; on 
which occasion it was customary to entertain the 
people with the bloody conflicts of gladiators, and 
the fighting of wild beasts. 

In the mean time Ignatius, and the brethren 
that resorted to him, were continually engaged in 
acts of devotion. On the morning of his execu- 
tion he kneeled down and addressed his petitions, 
like the first martyr, to the Lord Jesus Christ ; 
earnestly beseeching Him to bless his Church, to 
unite his people together in love, and to put a stop 
to the persecution. 

He was then hastily led to the amphitheatre, and 
found that splendid building crowded with an innu- 
merable multitude, anxious to feast their eyes on 
his expiring tortures, and manifesting their zeal for 
Paganism by loud execrations of the martyr and 
his God. At length the lions were let loose, and 
filled the edifice with horrid roarings, whilst with 
a haughty step they paced the spacious area, and 
frowned on the surrounding company, 

G 



S% IGNATIUS. 

A chilling; horror now pervaded the breasts of 
the few pious individuals, who had accompanied 
the martyr to the closing scene of his pilgrimage, 
whilst a savage joy lightened the countenances of 
the cruel spectators. The venerable bishop alone 
appeared unmoved at the tremendous scene. At 
length in that mood of mind which sports at suf- 
fering, he exclaimed, " I shall now as God's corn 
be ground between the teeth of these wild beasts, 
and become white bread for my heavenly Master. " 
By this time the lions had beheld him, and rushed 
with open jaws upon their unshrinking prey. A 
shout of triumph now echoed through the amphi- 
theatre ; and in a moment his mournful friends 
perceived that the bitterness of death was past ; 
and the savage spectators that their brutal sport 
was ended. 

" An admiration of Rome/' remarks a writer in 
a celebrated modern Review, " is one of the worst 
heresies which we bring with us from school ; and 
it cannot admit of a doubt that the elegance ac- 
quired from an early intercourse with ancient 
authors is dearly purchased by the perverted no- 
tions of glory and greatness so generally imbibed 
at the same time. A wise teacher of youth will 
always endeavour to counteract impressions fa- 
vourable to the character of the Romans, by repre- 
senting them in their true colours, as a selfish, 
perfidious, cruel, superstitious race of barbarians,, 
endowed with the scanty and doubtful virtues of a 
savage life, but deformed by more than its ordinary 



IGNATIUS. 83 

excess ; and whose original purity of manners, and 
good faith amongst themselves, did not endure a 
moment longer than it enabled them to subdue the 
rest of the world."* 

A few bones were all that remained of Ignatius: 
these w T ere carefully collected by the Christians, 
who were eye-witnesses of his martyrdom, and 
honourably interred in a cemetery near the city 
of Antioch. Thus a decent and commendable 
respect was paid to the remains of an eminent 
martyr, similar to which other instances are re- 
corded. But by degrees this pious veneration 
degenerated into an abject superstition. In the 
fourth century the emperor Theodosius removed 
the relics of Ignatius with great pomp and cere- 
mony to a temple, built within the city, and dedi- 
cated to his memory. 

Thus " this valiant martyr of Christ," to adopt 
the language of the original writers of his martyr- 
dom, " trod under foot the devil, and finished the 
course which he had desired in Christ Jesus our 
Lord, by whom, and with whom, all glory and 
power be to the Father, with the blessed Spirit, 
for ever and ever, Amen." 

Ignatius suffered death in the tenth year of 
Trajan's reign, December 20th, I0T, and about 
the eightieth year of his age. 

* Edinburgh Review, No. 4 L 2, p. 396. 






84 



POLYCARP. 



CHAPTER I. 

Poli/carp a slate to a Christian lady. — Becomes a disciple 
of the apostle John. — Is ordained Bishop of Smyrna. — 
An account of St. John. 

Polycarp, the venerable bishop of Smyrna, long 
survived his friend Ignatius, whom, in many re- 
spects, he seems to have resembled. Like him he 
appears the plain Christian pastor; void of any 
pretensions to great attainments in human litera- 
ture ; but sound in the faith, esteeming his labour 
his reward, and ready to die for the Lord Jesus. 

This venerable man was born in the East ; but 
the exact place of his nativity, and the circum- 
stances of his parents, are unknown. At a very 
early period of his life he is reported to have been 
sold as a slave to a noble matron, whose name was 
Calisto. This lady resided at Smyrna, and is said 
to have possessed a large fortune and^minent 
piety. 

In such a family it may be conjectured that 



POLYCARP. 85 

our young captive experienced little of the usual 
rigours of slavery : especially as we have ground 
to believe that he here exchanged the galling 
bcndage of sin and Satan for " the glorious liberty 
of the children of God/' 



" A liberty unsung 



By poets, and by senators unprais'd ; 
E'en liberty of heart, deriv'd from heaven ; 
Bought with His blood who gave it to mankind, 
And seal'd with the same token." 

During Poly carp's continuance with this pious 
mistress, he was not only carefully instructed by 
her in the rudiments of Christianity, but enjoyed 
also the privilege of attending the ministry of Fu« 
colus, the vigilant and holy bishop of the place. 
Of a youth so piously disposed, and so favourably 
situated for Divine instruction, a minute account 
would be most interesting ; but curiosity must be 
satisfied with confused, and sometimes improbable, 
intelligence. 

On the death of his kind benefactress, which 
happened whilst he was still a youth, Polycarp ap- 
pears immediately to have become a stated dis- 
ciple of the apostle John, and an inmate in his fa- 
mily ; an event which he never after referred to 
without the most lively gratitude. The society of 
such a man must indeed have proved to every real 
Christian an unspeakable advantage ; but more 
particularly to a well disposed youth, like Poly- 
carp, who had thereby an opportunity not merely 



S6 



POLYCARP 



of obtaining- information on the meet imponan; 
subjects, but also of modelling' bis yet unformed 
character by that of an eminently pious, amiable,. 
and inspired apostle. Here again we look round 
with anxiety for some contemporary historian to 
pourtray the family circle of the venerable apostle ; 
to represent the aged saint at subsequent periods 
of his life, surrounded by an Ignatius, a Papias, 
and a juvenile Polycarp, anxiously hanging on his 
lips, and receiving the most %aluable information 
for the regulation of their doctrines, and their 
ministerial conduct. But, alas'. little can be known 
in these respects, except what casual mention, and 
uncertain tradition, will supply. 

Wffl it be improper, in this dearth of origi 
materials, to insert an ideal conversation between 
two of his highly favoured disciples : It is written 
by the pen of one who seems accurately to have 
studied the characters of these excellent men ; and 
will, perhaps, not prove uninteresting to the Reader. 
The conversation is supposed to have taken place 
between Ignatius and Polycarp on their meeting 
at Smyrna; but refers almost entirely to the happy 
period they had been privileged to pass together 
under the roof of their apostolic preceptor. A 
few alterations are made from the original, 

POLYCARP. 

u At Jesu's name, with recollected awe, 
"We'd stand adoring : John would drop a tear. 
As for an old acquaintance ; then correct it 
With a smile p- 



POLYCARP. 87 

1 Wonder not, sons,' said he, { that still my heart 

Emotions feels for Jesus as a man. 

I knew Him such, most amiable and kind I 

And every little passage of Ilis life, 

His walks, His lodging, and His plain repast^ 

Not without shifts of poverty, recur. 

How many silly questions have we ask'd Him, 

While He gave answers, that, with all their depth,, 

Would please ! Cheerful, indeed, He was to us ; 

But let me tell you, sons, He was within 

A pensive man, and always had a load 

Upon His spirits.' — 

IGNATIUS. 

a That was for our sins. 
Mourning was His, that constant joy of faith 
Might be the character of our poor service, 
Whose guilt He bore, and drank up all the curse. 

POLYCARP. 

" O precious door of hope ! Freed by His blood 
From all the mighty judgments and the plagues 
Of God's last wrath, when with the chosen bands, 
Into the IVew Jerusalem receiiv'd, 
Shall I with them partake triumphant rest ? 

IGNATIUS. 

■* Low at the feet, not only of great John, 
But of the meanest servant of my Lord, 
May I be found that day."* 

How long Polycarp resided with Si. John is no* 
iscertained. But it appears he was yet very 



* Gambold's Tragedy of Ignatius, 



88 POLYCARF. 

young when appointed deacon under Bucolus, the 
bishop of Smyrna, which office he discharged with 
great labour and success. At length, on the de- 
cease of his worthy diocesan, he was, notwithstand- 
ing his youth, appointed his successor, by the 
apostle John, and those of his brethren who were 
yet alive Thus this venerable minister of Christ 
received the government of the Church at Smyrna 
from those who had been eye-witnesses and minis- 
ters of our Lord ; and, for the long period of se- 
venty-four successive years, was spared to inculcate 
those all important doctrines, which he had himself 
learnt from the mouth of an apostle. 

Let us here pause for a moment to admire the 
wonderful operations of a superintending Provi- 
dence. Polycarp at length becomes an invaluable 
blessing to the Church of Christ, by regulating, 
during many years, a numerous flock with apos- 
tolical simplicity, and training up a succession of 
pious men for the sacred work of the ministry. 
And how was he brought into so important a 
situation, and qualified to discharge the duties of 
it ? ci I will bring the blind by a way that they 
knew not ; I will lead them in paths that they 
have not known ; I will make darkness light be- 
fore them, and crooked things straight. These 
things will I do unto them, and not forsake 
them." * In consequence of his being placed, 
whilst a child, in a state of servitude^ an event 

* Isaiah xlii. 16. 



POLVCARP. 89 

which he then probably considered as a great ca- 
lamity, he was early trained in the ways of God, 
brought under the ministry of a Christian bishop, 
and at length made the immediate disciple of an 
apostle, who appears more than any of his bre- 
thren to have imbibed the Spirit of his Divine Mas- 
ter. " O the depth of the riches both of the wis- 
dom and knowledge of God ! how unsearchable 
are His judgments, and His ways past finding 
out!" * It is truly profitable to trace the hand of 
God in the accomplishment of His own purposes. 
Such an exercise when entered upon with a Chris- 
tian spirit, and regulated by Christian prudence, 
will increase the piety and humility of a believer, 
and excite his gratitude and admiration. 

The vicinity of his apostolical friend was, doubt- 
less, considered by Polycarp as an invaluable bless- 
ing. On every emergency he would have an in- 
spired teacher to consult ; and would also frequently 
be honoured by his company, when he paid his 
pastoral visits to the Asiatic churches. 

During the former part of Domitian's reign the 
Christians appear to have been unmolested ; but 
towards the conclusion of it this emperor increased 
in cruelty, and at length renewed the horrors of 
Nero's persecution. Although Polycarp appears 
himself to have escaped the fury of the storm, 
this season must have been a peculiarly afflictive 
one to him, in consequence of the banishment and 

* Rom. xi. 33. 



90 



POLYCARP. 



subsequent sufferings of his venerable friend, the 
apostle John. Previous to his exile this holy man 
is said by Tertullian to have been wantonly cast by 
Domitian into a cauldron of boiling oil, but miracu- 
lously preserved from receiving any injury. This 
wonderful preservation, however, made no im- 
pression on the proud emperor's heart,* who ba- 
nished him into the solitary isle of Patmos. But in 
this lonesome spot he received the most distin- 
guished honours ; for it was here that he was fa- 
voured with the visions recorded in the Book of the 
Revelation. 

This dreadful persecution was not of very long 
duration. On the accession of Nerva to the throne, 
the laws against the Christians appear to have 
been repealed ; the chains of many worthy per- 
sons confined in the prison were struck off, and 
the captives permitted to revisit their native coun- 
try. On this occasion John returned from Pat- 
mos, and again superintended the Asiatic churches. 

During one of his apostolical visits a singular 

f Some persons have denied the reality of this miracle be- 
cause no effect was produced by it on the mind of the ty- 
rant. To this it may be replied, that sin frequently not merely 
pollutes the mind, but so infatuates the judgment, as com- 
pletely to indispose the sinner, in matters of morality and re- 
ligion, to receive conviction from the most indubitable evi- 
dence. Besides, when a person is violently bent to believe or 
disbelieve, he is more than half persuaded that things are as he 
desires. And hence the most stupendous miracles are hastily 
concluded by him to be either delusions and impostures, or 
works performed by the agency of evil spirits., 



P0LYCARP, 



91 



circumstance is recorded respecting him : the place 
where it happened was a city near Ephesus ; and 
by some supposed to be Smyrna, where the subject 
of this memoir was then bishop. The following is 
the substance of the account, which was originally 
written by Clemens Alexandrinus, and is inserted in 
Eusebius's Ecclesiastical History. On St. John's 
return from the isle of Patmos, at the request of the 
bishops, he went to the neighbouring churches, 
partly to ordain ministers, and partly to regulate 
the congregations. Whilst at a city not far from 
Ephesus, he was much struck with the appearance 
and fervour of a young Christian, and warmly re*- 
commended him to the charge of the bishop. 
Passing through the same place sometime after- 
wards, he demanded of the bishop his pledge ; and 
on his not at first comprehending his meaning, he 
added, " The young man, the soul of our brother 
committed to your custody, I require/' " Alas V* 
exclaimed the bishop in tears, " He is dead." 
'•' By what death ?" enquired the apostle. " He 
is dead to God," replied the bishop, c< and is cap- 
tain of a band of robbers, who infest this moun- 
tain." John, in the vehemence of his grief, ex- 
claimed, " I appointed a good keeper for my bro- 
ther's soul : get me a horse, and let me have a 
guide." The apostle then hastened to the place ; 
and, as he expected, was soon taken by the rob- 
bers. " Bring me," said he, " to your captain." 
The young robber saw him at a distance, and ad- 
vanced to meet him with a ferocious air : but at 



92 



POLYCARP. 



length recognizing* the apostle, he was overwhelmed 
with shame, and fled. John followed him, and 
cried, li My son, why fliest thou from thy father, 
unarmed and old ? Fear not ; as yet there remain- 
eth hope of salvation. I will undertake for thee 
with Christ. I will hazard my soul for thine. Be- 
lieve me Christ hath sent me." Hearing this, the 
young man stood still, trembled, and wept bitterly. 
At length he embraced the apostle, and expressed 
in language, scarcely articulate for tears, the an- 
guish of his mind. John prayed, exhorted, and 
brought him back to the society of the Christians ; 
nor did he leave him, till he judged him fully re- 
stored by Divine grace. This venerable apostle 
died about the conclusion of the first century, at 
the advanced age of a hundred years. 

Some little time before his decease he was so en- 
feebled with old age as to be obliged to be carried 
into the different churches ; and, being unable to de- 
liver any long discourse, his custom was to say on 
these occasions, tc My dear children, love one ano- 
ther/' On being asked, why he told them only 
one thing, he answered, " Nothing else is needed/' 



P0LYCARP. 93 



CHAPTER II. 

Polj/carp is visited by Ignatius. — Receives a letter from 
him. — Writes an epistle to the Philippians. 

In the year 107, Polycarp, as we have men- 
tioned above, was visited by Ignatius on his way to 
martyrdom. They had been fellow-disciples of the 
apostle John ; but whether they had seen each 
other since that interesting period cannot now be 
ascertained, though, doubtless, the important du- 
ties of their respective situations must have ren- 
dered their visits to each other very rare. Their 
meeting on this occasion was affectionate in the 
highest degree, and can be more easily conceived 
than described. The solid and precious fruits of 
Polycarp's ministry were most gratifying to his 
friend, and the religious intercourse which they 
now were permitted to enjoy with the deputies 
from the neighbouring Churches afforded to all 
parties the most refined pleasure and spiritual 
benefit. Ignatius, like another Barnabas, when he 
came, and had seen the grace of God, was glad, and 
exhorted them all, that with purpose of heart they 
would cleave unto the Lord, who had done such 
great things for them ; whilst Polycarp was so far 
from being discouraged at the approaching mar- 
tyrdom of his friend, as even to congratulate him 
on his sufferings. 



94 FQLYCARP. 

Shortly after Poly carp was left by his venerable 
friend, he received from him a letter, which he 
had an opportunity of writing" on his journey to 
Rome. After having expressed his gratitude to 
God for their late intercourse,, he gives Polycarp 
the most suitable advice with respect to the due 
discharge of his pastoral office ; the benefit of 
which he probably experienced to the conclusion 
of his life. " I beseech thee, (says he) by the 
grace with which thou art clothed, to press for- 
ward in thy course, and to admonish all that they 
may obtain salvation. Be studious of that best of 
blessings, unity. Bear with all men, as also the 
Lord doth with thee* Bear with all in love, as in- 
deed thou dost. Pray without ceasing. Ask for 
more understanding than thou hast at present. 
Watch, and possess a spirit ever attentive. Speak 
to each individually, as God shall enable thee. Bear 
with the infirmities of all, as a perfect combatant : 
the more labour the more reward. 

'- If thou love only the obedient disciples, thou 
hast no reward : rather strive to subdue the tur- 
bulent by meekness. Every wound is not cured 
by the same application. Paroxysms must be mol- 
lified by lenient embrocations. Be wise as a ser- 
pent, but harmless as a dove. The times demand 
thee, as a pilot is wanted in a storm ; and thy 
prayers will be as a secure haven to the tempest- 
tossed ship. Be sober-minded as the soldier of 
God ; whose theme is immortality and eternal life. 
I will be thy surety, and my bonds which thou hast 



POLYCARP. D5 

loved. Let not those who seem worthy of credit, 
but teach other doctrines, circumvent thee. Stand 
firm as the anvil to the stroke. It is the part of a 
great wrestler to be mangled, and yet to conquer. 
Improve in diligence daily. Consider the times ; 
and expect Christ, the Son of God, who is above 
all time, eternal, invisible, though for us made 
visible ; impalpable, and impassible, yet for us sub- 
jected to suffering's, enduring all things for our sal- 
vation. 

" Let not widows be neglected. Next to the 
Lord, be thou their guardian. Let nothing be done 
without thy cognizance; neither do thou any thing 
without the mind of God. Let your assemblies 
be more frequent. Seek out all by name : over- 
look not slaves of either sex ; yet let them not be 
puffed up ; but serve more faithfully to the glory 
of God, that they may obtain from Him a better 
liberty. Let them not desire to be set at liberty 
at the public cost, lest they be found slaves of 
lust. 

" Exhort my sisters to love the Lord, and be 
satisfied with their own husbands, both in flesh 
and spirit. In like manner exhort my brethren in 
the name of Jesus Christ, to love their wives even 
as the Lord the Church. 

" If any one can remain in a state of celibacy, 
for the honour of the Lord, let him do so without 
boasting ; for if lie boast, he is lost ; and if he de- 
sire to be more noticed than the bishop, he is 
corrupted, Those who wish to marry ought to 

3 



96 POLYCARP. 

enter into that connection with the consent of the 
bishop,, that the marriage may be after the will of 
God, and not after the lusts of the flesh. Let all 
things be done to the honour of God." 

Towards the conclusion of the epistle Polycarp 
is requested to send an approved messenger to 
the Church of Antioch to comfort its members,, and 
give them every necessary information respecting 
their venerable bishop. Ignatius appears to have 
been prevented writing himself, in consequence of 
his hasty removal from Troas. This injunction, it is 
scarcely necessary to say, was faithfully attended to. 

About the time of Ignatius's martyrdom, the 
pious subject of this narrative wrote an epistle to 
the Philippians, which, as well as the epistles of 
Ignatius, was for many years publicly read in the 
Eastern churches, and has happily survived the 
ravages of time. It makes no pretensions to lite- 
rary fame ; and, indeed in pathos and vigour, is in- 
ferior to those of his fellow-disciple. Its object, 
however, is most excellent ; for it directly tends to 
promote faith towards our Lord Jesus Christ, and 
the best feelings in the heart of every Reader. 

Polycarp commences his epistle in the true 
' it of a martyr, by denominating (C the bonds of 
the saints the diadems of such as are chosen by God 
and our Lord." The presbyters he exhorts to 
a abstain from all anger and covetousness ; not 
easily to believe accusations, nor to be severe in 
knowing that we are all debtors by sin:" 
He then enforces upon the Philippians the duty of 



PDLYCARI*. 97 

receiving Christ, as the propitiation for sin, and 
example of holiness. 

" Let us, therefore, perpetually cleave to the 
hope and pledge of our righteousness, even to Jesus 
Christ ; who His own self bare our sins in His own 
body on the tree, who did no sin, neither was 
guile found in His mouth ; but endured all for us, 
that we might live through Him. Let us, therefore, 
be imitators of His patience ; and if we suffer for 
His name, we glorify Him ; for this example He has 
given us by Himself, and so have we believed. " 
He afterwards offers up this holy aspiration in their 
behalf; — " Now the God and Father of our Lord 
Jesus Christ, and the everlasting High Priest Him- 
self, the Son of God, even Jesus Christ, build 
you up in faith and truth, and in all meekness and 
unity, in patience and long-suffering, in forbear- 
ance and purity ; and grant unto you a lot and 
portion among His saints, and to us with you, and 
to all that are under the heavens, who shall believe 
in our Lord Jesus Christ, and in His Father, who 
raised Him from the dead. Pray for all saints; pray 
also for kings, and all that are in authority, and 
for those who persecute and hate you, and for the 
enemies of the cross, that your fruit may be mani- 
fest in all ' things, and that ye may be perfect in 
Christ." 

The chief thing, however, that merits attention 
in this epistle is the truly Christian manner in 
which he mourns over one of their presbyters, 
named Valens, and his wife, who had fallen into 

H 



9S POLYCARP. 

sin through covetousness. It clearly evinces, thai 
whilst Christian fidelity compelled him to bear tes- 
timony against sin, he felt the tenderest com * 
miseration for the person and state of the sinner. 
" I am greatly grieved/' said he, ff for Yalens, 
who was once a presbyter among you, that he 
should be so ignorant of the place that has been 
assigned to him. Wherefore I admonish you to 
abstain from covetousness, and to be pure and faith- 
ful. Abstain from all evil. For how can he, that 
in these things cannot govern himself, be able to 
prescribe them to another ? If a man does not 
abstain from covetousness, he will be polluted with 
idolatry, and be judged as if he were a Gen- 
tile. But who of you are ignorant of the judg- 
ment of God ? Do we not know that the saints 
shall judge the world, as Paul teaches ? But I 
have neither perceived nor heard any thing" of this 
kind in you among whom the blessed Paul la- 
boured, and who are named in the beginning of 
his epistle. For he glories of you in all the 
Churches, which were then acquainted with God ; 
but we did not then know Him. Wherefore, my 
brethren, I am exceedingly sorry both for him 
and his wife, to whom God grant genuine repent- 
ance. Be ye also moderate upon this occasion, 
and do not regard such as enemies, but endeavour 
to restore them as suffering and erring members, 
that ye may save your whole body. By so doing 
ye shall edify your ownselves." 



POLYCARP. 99 



CHAPTER III. 

Polycarp travels to Rome. — Differs from Amcetus respect- 
ing the time of keeping Easter. — Opposes the heresi/ of 
Mareion. 

From the time that Polycarp wrote his epistle 
we have no account of him for many years. We 
cannot doubt he steadily pursued his Christian 
course, regulated his conduct by the judicious advice 
of his deceased friend Ignatius, and was made an 
unspeakable blessing- to thousands, by turning them 
from darkness to light, and from the power of 
Satan unto God. No accredited annals, however, 
give us any information of his labours, or of the 
names and circumstances of his people. 

It is highly probable, that, during his long pro- 
tracted ministry, Polycarp directed the studies and 
pursuits of many young men who dedicated them- 
selves to that sacred office : of one only, however, 
we have any account ; namely, of Irenasus, who 
was afterwards the bishop of the Church at Lyons 
and who ever retained the greatest regard and re- 
verence for his venerable preceptor. 

During his long life Polycarp must, also fre- 
quently have been called to witness the horrid ra- 
vages made by persecution in the Churches of 
Christ, and the dreadful calumnies which were 
eagerly propagated against them. Indeed, it ap~ 

h2 



100 POLYCARF. 

pears not a little remarkable, that one who filled 
so conspicuous a situation as he did was enabled to 
weather so many and such dreadful storms. But 
*• there is an appointed time for man upon the 
earth f and hence, in the midst of the most im- 
minent danger, the servants of God are preserved 
with sacred care until their work is done. 

About the year 158, Polycarp travelled to Rome 
to hold a conference with Anicetus, the bishop of 
that see, respecting the time of keeping Easter.* 
It is singular that a circumstance of so little im- 
portance in itself should at so early a period, and 
during times of persecution, have excited so much 
interest in the Christian world. The one party 
were of opinion that it should be observed like 
the Jewish Passover, as a fixed feast at the full 
moon ; the other contended that it should be con- 
sidered as a moveable festival, and that it should be 
observed on the Lord's day following. Each party 
procured their own practice from apostolical tra- 
dition : Anicetus, and the generality of the Western 
Churches, favoured the latter practice ; Polycarp, 
and the Eastern Churches, the former. It is not 
improbable that they were both in the right as to 
fact ; it being the known practice of the apostles 
to become all things to all men in matters of in- 
difference, and to comply with the customs of every 
place they came to, as far as they innocently could. 
Hence Polycarp might know that St. John, out of 

* Eusebius and Jerome^ 



POLYCARP. 101 

this prudential compliance, kept Easter upon one 
day at one place, and Anicetus might be equally 
certain that St. Peter observed it upon another day 
at another place, for the same reason. The error 
then here committed was a mistake in judgment, 
and not in fact, a disproportioned and excessive 
zeal in a matter not worth contending for. 

When will even good men learn to discriminate 
between the comparative importance of the es- 
sentials and circumstantials of religion ? It were 
well if every minister of the Gospel had the follow- 
ing observation of the pious Baxter at once en- 
graven in his memory, and embodied in his prac- 
tice : " Having most to do with ignorant miserable 
people, I am commanded by my charity and rea- 
son to treat with them of that which their salvation 
lieth on, and not to dispute with them on formali- 
ties and niceties, when the question is presently to 
be determined, whether they shall dwell for ever in 
heaven, or in hell."* There is a remark also of 
the excellent Philip Henry, which breathes a simi- 
lar spirit : <( In those things wherein all the peo- 
ple of God are agreed, I will spend my zeal ; and 
wherein they differ, I will endeavour to walk ac- 
cording to the light that God hath given me, and 
charitably to believe that others do so too/'f 

But though Polycarp and Anicetus still retained 
their predilection for their former opinions, they 

* Narrative of his life and times, f Life of Philip Henry, 



102 



POLYCARP. 



felt and manifested a sincere regard for each other's 
character ; and each agreed to observe his own 
custom,, without any breach of Christian charity. 
In token of their attachment to each other being 
unaltered, they communicated together at the Holy 
Sacrament, whilst AnicetUs, to shew his respect 
and affection for Polycarp, insisted on his conse- 
crating the elements. Indeed, the amiable spirit of 
our Asiatic bishop seems insensibly to have ex- 
cited the love of the beholder, before he knew how 
much reason there was to admire him. To apply 
the beautiful observation which Tacitus makes re- 
specting Agricola; " A good man you would readily 
have judged him to be, and would rejoice to find 
that he was a great man/'* 

Whilst Polycarp continued in Rome, he became 
engaged in a much more important controversy ; 
and his labours appear to have been attended with 
considerable benefit to the cause of Christianity. 
The heresy of Marcionf was at that time prevalent 
in the city; and several persons, who had once made 
a profession of the true faith, were seduced by it, 
In the mean time Marcion, in order to give weight 
to his sentiments, endeavoured to insinuate into 

* Bonum virum facile crederes, magnum iibenter. 

+ This heretic is supposed to have belonged to the sect of the 
Docetae. He rejected the whole of the Old Testament, and 
mutilated the New. He also denied that Christ had a human 
nature; and, in addition to these errors, held two principles 
after the manner of the Manichees, in order to account for the 
origin of evil. 



POLY CAR P. 



103 



the minds of the people, that there was an agree- 
ment in doctrines between himself and Polycarp. 
It is not surprising that Marcion should make such 
an attempt, or that Polycarp should consider it as 
his duty to use the most decisive measures to dis- 
close the falsehood of the heretic. Marcion meet- 
ing him one day in the street, called out to him, 
'f Polycarp, own us." " I do/' replied the zea- 
lous bishop, " own thee — to be the first-born of 
Satan/'* 

Let not the reader be startled at the seventy of 
the expression. To pretend to think favorably of 
those who would overturn the essentials of Christi- 
anity is not real charit} to the individuals, and at 
the same time it is indifference to the truths of 
God ; whilst faithfully to point out their awful 
situation is the most likely way, under the Divine 
blessing, to guard real Christians against their 
errors, and also to lc recover the unhappy heretics 
themselves out of the snare of the devil," Re- 
member the awful language of him, who was will- 
ing to spend and be spent in promoting the best 
interests of his fellow-creatures : ff If any man 
love not the Lord Jesus Christ, let him be Ana- 
thema Maran-atha." And again, " Though we, 
or an angel from heaven, preach any other Gospel 
unto you, than that which we have preached, let 
him be accursed." 

Polycarp had a peculiar dread of the simplicity 

* Irenseus's work against heresies. 



104 



POLVCARF. 



of the Christian faith being corrupted. Hence, 
when erroneous notions in religion were brought 
forward in his presence, he would frequently ex- 
claim, e< To what times, O God, hast thou reserved 
me !" and would leave the place where he had 
heard any such discourse.* 

But whilst the good bishop of Smyrna thus 
boldly protested against impiety, his heart was 
never steeled against the feelings of humanity. 
We have already had occasion to notice the tender 
concern he manifested for the person of Valens, 
who had disgraced his profession by flagrant cupi- 
dity ; and no doubt he now fully acted up to the 
important advice of his deceased friend, by praying 
fervently for the conversion of the heretic whilst he 
utterly abjured his society. 

By this time the venerable subject of this narra- 
tive was very far advanced in years ; but he still 
seemed to possess all the energy of youth. His 
zeal in his Divine Master's cause indeed knew no 
abatement to the hour of his martyrdom. The 
portrait which the pen of inspiration has drawn of 
the venerable Jewish legislator, — ec His eye was 
not dim, nor his natural force abated, " — was not 
more characteristic of the aged Moses, than of the 
aged Poly carp. 

If the remark be just, that a pious minister, cut 
off in the prime of his life and labours, is removed 
-in judgment, we may surely add, that when such 

* Irenaus's Epistle to Fioriiius, 



POLVCARP. 105 

an one is continued to a people for a long series of 
active and efficient services, however ripe he him- 
self may appear for glory, he is spared in mercy ; 
for it is in this world alone that he can glorify his 
Saviour among sinners, or promote their hap- 
piness. 

li Here, he stands between the living and the 
dead ! Here, he sustains the highest office that 
can be devolved upon a human being, — that of an 
ambassador from Christ to sinners ! When his 
lamp is burnt out here, it will blaze brighter in a 
better world ; but it will be no longer a light, to 
shew wretched sinners the Lamb of God which 
taketh away the sin of the world ! When his voice 
is lost in death, it will awake again in eternal 
pra ; se; but it will no more say to the perishing, 
Behold the Lamb! In this view how important is 
a week ! — a day ! — an hour !"* 

O that this consideration produced its proper 
effect on the minds of preachers and people. How 
would the former then deliver every sermon as if 
they " ne'er should preach again ;" and the latter 
prize every ordinance as if it were assuredly their 
last. 

* Life of the Rev. G. Patrick, 



106 FOLYCARP. 



CHAPTER IV. 

Aurelius persecutes the Christians. — Polj/carp is appre- 
hended^ and condemned to he burnt alive. — The tircum- 
stances of his martyrdom. — His character. 

The whole reign of Marcus Antoninus, or, as he 
is frequently called, Aurelius, was a most afflictive 
season to the Church of God. This emperor was 
a virulent persecutor of the Christians ; and it can- 
not even be said, in extenuation of his crime, that 
he oppressed them through ignorance of their 
moral character. He knew them, and yet hated 
them ; and, so far from treating them with the least 
commiseration, he encouraged his savage magis- 
trates to torture them in the most cruel manner. 
The heart sickens at recounting the miseries he 
deliberately inflicted on the helpless sufferers, and 
turns away with disgust from the royal persecutor, 
and his cruel assassins. 

It may at first appear remarkable, that an em- 
peror, who is celebrated by historians for his 
virtues and accomplishments, should have mani- 
fested such an unrelenting enmity to the most 
harmless of his subjects. But we behold in him a 
character by no means singular ; a self-righteous 
moralist, puffed up with pride and a sense of his 
own attainments ; and, from this very circumstance. 
3 



P0LYCARP. 107 

feeling a peculiar hatred to the humiliating doc- 
trines of the Gospel. i( There is," as Dr. Haweis 
justly remarks, " a hatred and inveteracy in self- 
righteous all-sufficiency against the real Christian, 
never felt by the most profligate or savage. The 
blaze of rage in a Nero is as the flash of light- 
ning; the rooted enmity of an Aurelius is like 
the inextinguishable fire in the bowels of the vol- 
cano/' 

The stoical philosophy, indeed, of this emperor 
had a direct tendency to increase his prejudices 
against Christianity, and its faithful votaries. Did 
he hear that the Christians encountered every sort 
of torment unappalled, it was attributed by him to 
no better principle than that of sullen and irrational 
obstinacy ; or was he informed that they closed 
their lives in fervent prayer and praise, this he 
considered as merely bombastic and ostentatious 
parade ; far different from the magnanimous silence 
and calm dignity with which his favourite philoso- 
phers would meet their fate. In short, the very 
sentiments of Aurelius account for his being little 
affected with the sufferings of the martyrs. Ac- 
cording to his own principles, he ought not to 
have been moved at all. 

For some time before the martyrdom of Poly- 
carp, persecution raged around him in its most 
terrific forms. Numbers were torn with whips, 
till their very veins and arteries were laid open ; 
others were condemned to be devoured by wild 
beasts ; and others, placed upon the shells of sea- 



108 



POLYCARP. 



fish, were exposed to the most exquisite torments. 
In short, every step was taken, and every species 
of cruelty was resorted to/ that might have a ten- 
dency to induce the Christians to deny their Sa- 
viour. One who witnessed the persecution ob- 
serves, tc Much did Satan contrive against them ; 
but, thanks to God, without effect/' So supported,, 
indeed, were they by the grace of Christ during 
their bitter sufferings, that they seldom uttered a 
sigh or a groan. The fire of their savage tor- 
mentors was cold to them ; for their only desire 
was to avoid that fire which is unquenchable, and 
to obtain those good things, c( which eye hath not 
seen, nor ear heard, neither have entered into the 
heart of man."* 

During this tremendous season Polycarp " in 
patience possessed his soul," neither disheartened 
by the fury of his enemies, nor hurried on by an 
undue zeal to present himself before them. Cleansed 
by the blood of Christ, f and eminently possessed of 
that faith which overcometh the world, this aged 
Christian might, with strict propriety, adopt that 
language which, applied to Cato, is replete with 
ignorance and pride : 

■ " Let guilt or fear 

Disturb man's rest, Cato knows neitfter of them, 
Indifferent in his choice to sleep or die." 

At length the populace crying out, " Take away 
the Atheists: let Polycarp be sought for;" he was 

* Relation of the martyrdom of St. Polycarp. + 1 John i. 7. 



P0LYCARP. 



109 



induced, by the intreaties of his people, to retire to 
a village at no great distance, where, with a few 
friends, he was engaged day and night in earnest 
supplication for the Church of Christ. 

The venerable saint had now weathered many 
storms of persecution ; and might, perhaps, suppose 
that the same Providence that had so long preserved 
his valuable life, would also deliver him from this 
impending calamity, and finally remove him to 
Himself by the gradual decays of nature. But the 
days of man are numbered by a wise and gracious 
God, and the manner of his death over-ruled by 
the same Almighty Being. He was now nearly at 
the end of his pilgrimage, and was about to close 
a long and valuable life by an honourable mar- 
tyrdom. 

Three days previous to his death, Polycarp was 
favoured with a vision whilst engaged in prayer, 
in which it was figuratively represented to him, 
that he should be burnt alive. The place of his 
retreat was extorted from a young man of his 
household, and his enemies immediately afterwards 
entered his dwelling. As he was, however, at that 
time lying down in an upper room, connected with 
the flat roof of the house, he might still have pos- 
sibly escaped them. But he now deemed it his 
duty no longer to avoid their scrutiny ; thinking 
that he could not give a nobler testimony to his 
uprightness and confidence in God, than by shew- 
ing to the world that these were a sufficient secu- 
rity to him in whatever dangers he might be 



1 10 POLYCARP. 

involved. No sooner, therefore, had he heard that 
his enemies were at hand than he calmly ex- 
claimed, " The will of the Lord be done/' and 
with a composed countenance entered into their 
presence. 

The advanced age of Polycarp, and the sanctity 
of his appearance, sensibly impressed them. Some 
of them even said, " Surely it is not worth while 
to apprehend so old a man!" In the mean time, 
the martyr courteously ordered refreshment to be 
set before them ; and, having obtained permission 
to. engage in prayer, he stood in the midst of them, 
and prayed aloud with remarkable fervour and 
devotion for two successive hours. The specta- 
tors were astonished at the scene ; and many of 
them repented that they were come to seize so 
divine a character. 

As soon as he had ended his devotions, in which 
he had referred to the Church in general, and to 
various individuals that were personally known to 
him, his guards set him on an ass, and led him 
towards the city. Whilst on the road, they were 
met by Herod, the Irenarch, or keeper of the 
peace, and his father Nicetas, who took him into 
their chariot, and for some time, by promises and 
threatenings, endeavoured to induce him to sacrifice 
to the Heathen gods. Finding, at length, that he 
remained unmoved, they abused the good old man, 
and then cast him down from the chariot with such 
violence that his thigh was severely bruised by the 
fell. He, however, cheerfully went on with his 



POLYCARP. 1 1 I 

guards to the stadium, as though unhurt. As he 
was entering the assembly, a voice from heaven is 
said to have addressed him ; — " Be strong, Poly- 
carp, and behave yourself like a man V None 
saw the speaker ; but many that were present heard 
the voice. When he was brought before the tri- 
bunal, the proconsul, struck with his appearance, 
earnestly exhorted him to pity his advanced age, 
to swear by the fortune of Ciesar, and to say, 
" Away with the Atheists," a term of reproach 
then commonly attached to the Christians.* The 

* " The world," remarks the writer of Mr. Patrick's Life, 
u has always had bad names for good things, as well as good 
names for bad things ; and, under this disguise — thin enough, 
indeed, yet sufficient for those who wish to be deceived — the 
true nature of both good and evil is conveniently veiled from 
sight. The effect of a name is wonderful ; and the great adver- 
sary of Christ's religion has shewn his subtilty in the ample use 
he has ever made of it. The name of Christian once served his 
purpose^, as that of Pietist, Huguenot, Puritan, &c. afterwards 
did, and that of Methodist does now. The opprobious epithet, 
— its currency once established, and its value known — becomes 
the convenient substitute of argument, truth, and reason ; and 
may be gratuitously applied, wherever it is designed to fix a 
stain, with a certainty of its accomplishing the end, and with 
equal ease and advantage to him who applies it : — with ease ; 
for what is easier than to call a bad name, the meaning of which 
not one person in a thousand will ever think it necessary to ask 
you ? — And with equal advantage as ease ; for what have the 
drunkards and swearers in any parish of this kingdom to do, 
when they begin to be disturbed in their sinful courses, but to 
call the preacher a Methodist? And then, both in their own 



112 



POLYCARP. 



saint, with his hand directed to the multitude, and 
his eyes lifted up to heaven, with a solemn coun- 
tenance, said, cc Away with the Atheists ;" thereby 
intimating his fervent desire that true religion 
might prosper, and impiety be restrained. The 
proconsul still continued to urge him to apostatize. 
<c Reproach Christ," said he, cc and I will imme- 
diately release you." Fired with a holy indigna- 
tion, the aged martyr replied, (e Eighty and six 
years have I served Him, and He hath never 
wronged me ; how then can I blaspheme my King 
and my Saviour !" Being still urged to recant, he 
added, cc If you affect ignorance of my real cha- 
racter, hear me plainly declare what I am. — I am 
a Christian" " I have wild beasts:" said the 
proconsul, cc I will expose you to them, unless you 
repent." " Call them," cried the martyr. tc We, 
Christians, are determined in our minds not to 
change from good to evil." €C I will tame your 

opinion, and in that of all the world, they stand fairly excused 
for never minding more a word that he says." 

We learn also, from Dean Hodgson's Life of Bishop Porteus, 
that the zeal and piety of that truly orthodox prelate subjected 
him to the " sweeping imputation of Methodism." " But," 
as Dean Hodgson observes, with no less truth than spirit, u he 
was not to be deterred from pursuing the calm determination of 
his own mind by any calumny whatever, and much less by the 
stigma of a name, a name devised by the enemies of religion for 
the worst purposes, and which, as generally used, attaches indis- 
criminately to the ignorant raving fanatic, and the sound, 
learned, pious, and orthodox divine." 



FOLYCARP. 1 1 



ri 



spirit by fire/' said the other, " since you despise 
the wild beasts, if you will not recant/' " You 
threaten me with lire," answered Polycarp, cc which 
burns for an hour; but you are ignorant of the 
future judgment, and of the fireof eternal punish- 
ment, reserved for the ungodly. — But why do you 
delay ? Do what you please." 

Firm and intrepid he stood before the council, 
not only contemning, but even desirous of death. 
In the mean time the proconsul was evidently em- 
barrassed ; but at length he sent a herald to proclaim 
thrice in the assembly, (C Polycarp has professed 
himself a Christian." 

At first the populace desired that a lion should 
be let out against him ; but, as this could not then 
conveniently be done, as the shews of wild beasts 
were ended, they cried out with one voice, " Poly- 
carp shall be burnt alive?" The sentence was 
executed with all possible speed ; for the people 
immediately gathered fuel from the work-shops and 
baths, the poor infatuated Jews distinguishing 
themselves in this employment with peculiar ma- 
lice. In the mean time the martyr cheerfully 
awaited his fate, fearing neither death, nor the 
horrible form in which it was now presented to 
him. 

Every thing being at length prepared far burn- 
ing him, the executioners were proceeding to nail 
him to the stake, when he exclaimed, (c Let me 
remain as I am ; for He who giveth me strength to 
sustain the fire,, will enable me also, without being 

i 



1 14 POLYCARP. 

secured by nails, to remain unmoved in the fire." 
They, therefore, only bound him. 

Polycarp then offered up the following prayer. 
ec O Lord God Almighty, the Father of Thy be- 
loved and blessed Son Jesus Christ, through whom 
we have attained the knowledge of Thee ; the 
God of angels and principalities, and of every crea- 
ture, and of all the just w r ho live in Thy sight ! 
I bless Thee, that Thou hast vouchsafed to bring 
me to this day and this hour ; that I should have 
a part in the number of Thy martyrs in the cup 
of Christ, for the resurrection to eternal life both 
of soul and bod} 7 , in the incorruption of the Holy 
Ghost ; among whom may I be accepted before 
Thee this day, as a sacrifice well savoured and 
acceptable, as Thou, the faithful and true God, 
hast ordained, promised, and art now fulfilling. 
Wherefore I praise Thee for all those things ; I 
bless Thee, I glorify Thee, by the eternal High 
Priest, Jesus Christ, Thy beloved Son, by whom, 
and with whom, in the Holy Spirit, be glory to 
Thee both now and for ever. Amen." 

It is probable that the ardent devotion which 
characterized the life of this eminent servant of 
God, and especially gilded the closing scene of his 
mortal existence, will, by a certain class of readers, 
be rather attributed to the extravagance of a heated 
imagination, than to the operation of the Spirit of 
God. The author trusts he will not be thought 
to step far out of his way, by introducing for 
their benefit the following observations, which will 



POLYCARP. 115 

not be read with less interest, or possess less 
weight, because written by the eloquent Robert 
Hall, and are not less appropriate to the subject 
of this life than to the person in reference to 
whom they were first made. " lam aware/' says 
this able writer, " that some will object to the 
strain of devout ecstasy which characterises the 
sentiments and language of this eminent saint in 
his dying moments ; but I am persuaded they will 
meet with nothing, however ecstatic and elevated, 
but what corresponds to the dictates of Scripture, 
and the analogy of faith. He who recollects that 
the Scriptures speak of a peace which passeth all 
understanding, and of a joy unspeakable and full 
of glory, will not be offended at the lively expres- 
sions of these contained in this narrative ; he will 
be more disposed to lament the low state of his 
own religious feeling, than to suspect the propriety 
of sentiments the most rational and scriptural, 
merely because they rise to a pitch he has never 
reached. The sacred oracles afford no counte- 
nance to the supposition that devotional feelings 
are to be condemned as visionary and enthusiastic 
merely on account of their intenseness and eleva- 
tion : provided they be of a right kind, and spring 
from legitimate sources, they never teach us to 
suspect they can be carried too far. David danced 
before the Lord with all his might ; and, when he 
was reproached for degrading himself in the eyes 
of his people by indulging these transports, he 
replied, f If this be to be vile, I will make myself 



116 20LYCARF. 

more vile/ That the objects which interest the 
heart in religion are infinitely more durable and 
important than all others, will not be disputed: 
and why should it be deemed irrational to be 
affected by them in a degree somewhat suitable to 
their value, especially in the near prospect of their 
full and perfect possession ? Why should it be 
deemed strange and irrational for a dying saint ? 
who has spent his life in the pursuit of immortal 
good, to feel an unspeakable ecstasy at finding he 
has just touched the goal, finished his course^ and 
in a few moments is to be crowned with life ever- 
lasting ? While he dwells on the inconceivably 
glorious prospect before him, and feels himself lost 
in wonder and gratitude, and almost opprest with 
a sense of his unutterable obligations to the love of 
his Creator and Redeemer, nothing can be more 
natural and proper than his sentiments and con- 
duct. It affords no inconsiderable confirmation of 
the truth of Christianity, that the most celebrated 
sages of Pagan antiquity, whose last moments 
have been exhibited with inimitable propriety and 
beauty, present nothing equal, nor similar, nothing- 
of that singular combination of humility and eleva- 
tion, that self-renouncing greatness in which the 
creature appears annihilated, and God all in all 
I am much mistaken if the serious reader will not 
find in the closing scenes of this eminent Christian's 
life the most perfect form of Christianity : he will 
find it, not, as it is too often, clouded with doubts, 
and oppressed with sorrows; he will behold it 



POLYCARP. 117 

ascend the mount, transfigured, glorified, and 
encircled with the beams of celestial majesty."* 

As soon as Pclycarp had finished his prayer, the 
executioner lighted the fire, which blazed to a great 
height; and the flame, making a kind of arch, like 
the sail of a ship filled with wind, surrounded the 
body of the holy martyr. One of the executioners 
perceiving that his body was not burnt, plunged 
his sword into it, and then cast it down into the 
flames, where it was soon consumed. And now, 
like another Elijah, he ascended in a chariot of 
fire ; but not without having first communicated 
a portion of his spirit to those around him.f 

This venerable saint was martyred in the year 
of our Lord one hundred and sixty-seven, J and 
about the one hundred and twentieth year of his 
own age. Eleven Christians suffered with him. 

As some of the brethren, who had witnessed the 
martyrdom of Polycarp, were gathering up his 
bones to bury them, the Jews, their inveterate 
enemies, suggested to the Heathen magistrates that 
the Christians wished to pay him Divine honors. 
Their own remark on the subject is important, as 
it shews that they worshipped the Lord Jesus 

* Hall's Preface to the Life of Jaueway. 

t The author omits inserting an account of the insignificant 
miraculous circumstances which are said to have accompanied 
the martyrdom of Polycarp, but refers the reader to Dr. Jor- 
tin's very ingenious and satisfactory obseryations on this subject, 
in his Remarks on Ecclesiastical .History, 

% Tillemont, 



118 P0LYCARP. 

Christ* and al«o that an idolatrous veneration 
of departed saints, so awfully prevalent in latter 
times, was as yet unknown in Christendom. cc It 
is not possible," they observed, " for us to forsake 
Christ, who suffered for the salvation of all who 
are saved of the human race, or ever to worship 
any other. We adore Him as being" the Son of 
God ; but we justly love the martyrs as disciples 
of the Lord, and for their distinguished affection 
to Him."* 

Thus was the long protracted and useful life of 
this venerable saint at length terminated by mar- 
tyrdom. Such appears to have been the serenity 
of his mind, that none of the accidents of life could 
discompose him; and such his Christian fortitude, 
that not even the severest punishments could un- 
man him. Raised above the vicissitudes of this 
perishing world, he knew in whom he had believed, 
and was willing that Christ should be magnified in 
his body, whether it were by life or death. In 
merely human acquisitions many have been his 
superiors ; but in simplicity of character, apostolical 
zeal, love to the Saviour, and in every virtue that 
can adorn the life of a Christian, he shines re- 
splendent, 

66 Velut inter ignes 
Luna minores." 

We conclude this account with our Lord's ad- 

* Relation of the martyrdom of St. Polycarp. 



POLYCARP. 119 

dress to the angel, or bishop, of the Church at 
Smyrna, who was most probably none other than 
this holy martyr. If so, we may regard this short 
epistle as a Divine epitome of his history. The 
poverty and eminent piety of Polycarp — the grie- 
vous persecution of the Church at Smyrna, arising 
from the contrivance of Satan — the Jews persecut- 
ing and misrepresenting the Christians — and, per- 
haps, the martyrdom of Polycarp — are referred to 
in this epistle of our Lord. 

" Unto the angel of the Church in Smyrna 
write : These things saith the First, and the Last, 
which was dead, and is alive ; I know thy works, 
and tribulation, and poverty (but thou art rich) ; 
and I know the blasphemy of them which say they 
are Jews, and are not, but are the synagogue of 
Satan. Fear none of those things which thou shalt 
suffer. Behold, the devil shall cast some of you into 
prison, that ye may be tried ; and ye shall have tri- 
bulation ten days. Be thou faithful unto death, and 
I will give thee a crown of life."* 

* Rev. ii. 8—10. 



no 



JUSTIN MARTYR 



CHAPTER I, 

Justin s early attachment to study. — He travels to Alex- 
andria. — Enquires into the different systems of philo-> 
sophy, — His conversion to Christianity. 

Simplicity of faith, and literary attainments, are 
unhappily but seldom united in a very eminent 
degree in the same individual. The subjects of 
the preceding narratives were justly celebrated for 
genuine piety and extensive usefulness, but pos- 
sessed no claim to the title of great divines or men 
of learning. As we proceed w£ shall find that 
their successors were far more distinguished as 
scholars, but at the same time were confessedly 
their inferiors in that genuine simplicity of piety, 
which constituted their peculiar honour. 

Justin, surnamed the Martyr, was a native of 
Neapolis, a noted city in Samaria, anciently called 
Sichem. He was born about the sixth year of 
Trajan's reign, and about the year of our Lord 



JUSTIN MARTYR. 121 

103* He appears to have been the first writer, 
after those who are termed apostolical, that was 
eminent in the Church of Christ. His grand- 
father's name was Bacchius ; and his father's 
Priscus. They were both Pagans : the latter is 
supposed by Scaliger to have been one of those 
Greeks who migrated into the above-mentioned 
colony. 

By the desire of his father, who was exceedingly 
gclicitous about his education, Justin was, at a very 
early period, instructed by suitable masters in the 
rudiments of Gentile philosophy. Thus favour- 
ably situated for the excitation of latent talent, we 
may reasonably suppose that the years of his child- 
hood were distinguished by intimations of a supe- 
rior mind, and that his fond parent cherished san- 
guine expectations of his future eminence. 

After our young philosopher had made consi- 
derable progress in various branches of literature, 
he travelled into foreign parts for the improvement 
of his mind in knowledge, making observations 
upon every thing that appeared worthy of notice, 
and contracting acquaintance with the most cele- 
brated scholars of the day. At length he came to 
Alexandria, a city at that time of no small renown 
in the literary world ; and visited the cells, where 
the celebrated seventy translators performed their 
great and elaborate work. Interested with the 

* Tillemont; whose chronology is followed in the Life of 
Justin 



122 JUSTIN MARTYR. 

various objects around him, Justin determined to 
take up his residence in this seat of learning, and 
proceeded to investigate in succession the different 
systems of philosophy which were then maintained. 
He soon, however, discovered that none could give 
him satisfactory information respecting the Deity, 
which was the chief object of his researches ; 
though the Platonic system, which was the last he 
studied, appeared to him the most specious and 
attractive. During this period, as he himself after- 
wards mentioned, he was convinced, from the cou- 
rage and constancy of the persecuted Christians, 
that they were not a profligate and debauched 
people ; and that, consequently, the horrid charges 
brought against them were radically false. Still, 
however, he was bewildered amidst the intricate 
mazes of philosophy. He felt, indeed, a supreme 
reverence for the as yet " unknown God ;" and 
his enquiry was, ec O that I knew, where I might 
find Him ! that I might come even to His seat ;"* 
but he had no one to take him by the hand, and 
lead him in a straight way to the knowledge of God. 
He was like a benighted traveller, not daring to 
stand still, yet fearing lest every step might remove 
him farther from the right road. The account he 
gives of this memorable period of his life, in his 
Dialogue with Trypho, is affecting and instructive. 
It points out the insufficiency of unassisted human 
wisdom to direct the soul to God, and clearly dis- 

* Job xxiii. 3. 



JUSTIN MARTYR. 



123 



plays the excellence and satisfactory nature of that 
religion, of which he was afterwards so eminent a 
partaker. 

Our author informs us, that he first applied to 
the Stoics, hoping that they were in possession of 
genuine philosophy • but finding that his master 
was not only unable to give him any information 
respecting the nature of God, but even professed 
to regard such knowledge as unimportant, he left 
him, and repaired for instruction to one of the 
Peripatetics. The sordid spirit, however, which 
this man manifested, in settling the price of his tui- 
tion, led Justin to conclude, that truth could not 
dwell with him. A Pythagorean next attracted his 
attention, who, requiring of him a previous know- 
ledge of music, astronomy, and geometry, dismissed 
him for the present, as he was unfurnished with 
these preparatory qualifications. At length he 
applied to a Platonic philosopher, was much struck 
with his intellectual notions, and resolved, accord- 
ing to the practice of that school, to give himself 
up to solitude and contemplation. 

Adhering to these resolutions, Justin seemed 
likely to be established in the doctrines of his new 
master; when an unforeseen circumstance took 
place, which led to his conversion to Christianity. 
Whilst walking alone on a certain day, by the sea- 
side, he met an aged person, of a most venerable 
appearance. They regarded each other with mu- 
tual attention, and soon entered into conversation. 
One question led to another, till at length Justin 



124 



JUSTIN MARTYR, 



referred to the pleasure he took in private medita* 
tion ; and, on the stranger's hinting at the absurdity 
of expecting satisfaction in his soul from merely 
abstract reasonings, he declared, that his earnest 
desire was to arrive at the knowledge of God, and 
then proceeded to expatiate on the praises of phi- 
losophy. The venerable stranger then took occa- 
sion to shew, that he attached too much importance 
to the sentiments of Plato and Pythagoras, and at 
length recommended him to read the writings of 
the Old Testament prophets, as more ancient, and 
infinitely wiser, than all the works of Heathen phi- 
losophers. He then unfolded to him some of the 
eyidences and leading doctrines of Christianity, 
and concluded his discourse with this truly im- 
portant advice : — <{ Above all things, pray, that 
the gates of light may be opened to you ; for these 
things cannot be discerned or understood by any 
man, except God and His Christ impart to him the 
knowledge of them." 

That this Divine illumination is absolutely ne- 
cessary to enable a person properly to understand 
and relish real godliness, is declared in various pass- 
ages of the Sacred Writings, and especially in St. 
Paul's first epistle to the Corinthians. t! The 
natural man/' says he, " receiveth not the things 
of the Spirit of God; for they are foolishness unto 
him ; neither can he know them, because they are 
spiritually discerned."* 

* 1 Cor. ii. 14. 



JUSTIN MARTYR. 125 

The venerable stranger having finished his dis- 
course, immediately departed, and was never after 
seen by Justin. His words, however, made a deep 
and abiding* impression on his mind. " A Divine 
flame/' he remarks, " was immediately kindled in 
my soul, and I felt a sincere affection for those 
prophets and excellent persons who were the 
friends of Christ." From this period he carefully 
read the Scriptures, felt an increasing interest in 
their important contents, and in due time expe- 
rienced that genuine consolation which Christianity 
alone can confer on the troubled mind. 

In the mean time we may reasonably suppose, 
that some experienced Christians, the counterpart 
of Aquila and Priscilla, would take him to their 
house, and expound unto him the way of God more 
perfectly. They saw him, like the noble /Ethiopian, 
going on his way, diligently reading the Scrip- 
tures ; and, justly estimating the value of his cha- 
racter, ran to join themselves to his chariot; while 
he, intent to learn their true meaning, stood still 
to hear; and, having received the truth as God was 
pleased to teach it, he afterwards went on his way 
rejoicing.* 

* Mr. Cecil, in his Life of Cadogan, makes a nearly titnilar 
allusion to the story of the eunuch. His memoirs of the just 
mentioned clergyman, as well as of the artist, Bacon, like the 
narratives of this volume, are somewhat barren of incident ; but 
manifest such discrimination of character, and abound with such 
important observations, as cannot fail to render them most 
entertaining and profitable to every attentive reader* 



126 JUSTIN MARTYR. 

To use Justin's own expressions, he (c found 
Christianity to have a formidable majesty in its 
nature, admirably adapted to terrify those who are 
in the way of transgression, as well as a sweetness, 
peace, and serenity, for those who are acquainted 
with it." He also perceived that the best philo- 
sophers had enriched themselves with garbled 
extracts from the Sacred Writings, and that a poor 
Christian, who could not distinguish a letter, could 
talk more sensibly respecting the Divine nature, 
than even Plato himself. iVt the same time the 
calmness and patience of Christians under the most 
dreadful persecutions, which had previously en- 
gaged his attention, confirmed his faith in the truth 
of Christianity : for Alexandria, and almost every 
country, where the religion of the Redeemer 
was known, was polluted with the blood of the 
martyrs. 

A wonderful and blessed revolution was now 
produced in the character of this celebrated man. 
His head and his heart were equally convinced and 
affected ; and the whole of his subsequent life mani- 
fested the sincerity and solidity of his conversion. 
We may apply to him, at this period of his life, 
the following description of the late eminently holy 
vicar of Madeley : cc Conviction made way for 
unfeigned repentance, and repentance laid a solid 
foundation for Christian piety. His sorrow for sin 
was succeeded by a consciousness of the Almighty's 
favour ; and the pangs of remorse gave way to the 
joys of remission. Believing on Jesus, as the 



JUSTIN MARTYR. 127 

Scripture hath said, he found in Him a well of con- 
solation springing up into everlasting- life. All his 
wanderings -were at once terminated, his doubts 
were removed, his tears were dried up, and he 
began to rejoice in hope of the glory of God. His 
conversion was not imaginary, but real. It not 
only influenced his sentiments, but extended to his 
conduct. Whom he had found as a Saviour, he 
determined to follow as a Guide : and so unalterable 
was this determination that from the very hour in 
which it was formed it is not known that he ever 
cast a wishful look behind him."* 

Justin embraced Christianity in the year of our 
Lord 133, being about thirty years of age. 

* Gilpin's Notes to Fletcher's Portrait of St. Paul. A con- 
siderable part of these Notes are now embodied by the Rev. J. 
Benson, in his Life of Mr. Fletcher. 



128 JUSTIN MARTYR. 



CHAPTER II; 

Justin writes his Exhortation to the Gentiles. — Retains 
his love for philosophy. — The Platonic notion of the 
Trinity. — Justin vindicated from Platonizing on the 
essential doctrines of Christianity. 

The writings of the preceding fathers were not 
only destitute of literary ornament, but also con- 
fined to the Christian communities to which they 
were addressed. x\ wider field is now opening to 
our view. The subject of the present narrative has 
the honour of being the first writer, of those whose 
works have escaped the ravages of time,* who en- 
tered the lists against the professed enemies of the 
Church, and attempted to diffuse a colouring of 
elegance over the hitherto unadorned doctrines of 
Christianity. What Dr. Johnson says, respecting 
t)r. Watts, in reference to the Dissenters, may, 
with still greater propriety, be applied to Justin 
Martyr, with regard to the primitive Christians. 
" He vvas one of the first authors that taught them 
to court attention by the graces of language. 
Whatever they had among them before, whether 

* Quadratus and Aristides presented Apologies for the 
Christian religion to the emperor Adrian. But both their 
■works have long since been lost, except a short fragment of the 
Apology of Quadratus concerning the miracles of our Saviour. 



JUSTIN MARTYR. 129 

of learning 1 or acuteness, was commonly obscured 
and blunted by coarseness and inelegance of style. 
He shewed them that zeal and purity might be 
expressed and enforced by polished diction."* 

The secession of the philosophical Justin from 
the cause of Paganism excited no little astonish- 
ment and indignation in the minds of his late literary 
associates. But he was not to be shaken from his 
principles, either by their reproaches, or threaten- 
ings. After the deliberate exercise of his judg- 
ment he had cordially embraced the religion of a 
despised Master, and was now prepared to sacri- 
fice every worldly consideration, or even lay down 
his life, in its defence. 

His first employment was to compose his " Ex- 
hortation to the Greeks or Gentiles ;" in which 
he ably vindicates his conduct in embracing Christi- 
anity ; and contrasts the absurdity and falsehood of 
their religion with the truth and excellency of the 
one which he had now embraced. He declares he 
had abandoned Paganism, because there was no- 
thing in it really sacred and worthy of a Divine 
original. He proceeds to expose, in animated lan- 
guage, the vices of their deities, and the conse- 
quent impurity of Pagan morals ; and then earnestly 
exhorts them to be instructed in the Christian 
religion. (! How can you," he enquires, '* being 
a worshipper of Jupiter and Venus, blame your 
son for rebellion, or your wife for incontinence ? 

* Johnson's Life of Watts. 



130 JUSTIN MARTYR. 

Come hither, O ye Greeks, and submit yourselves 
to the dictates of incomparable wisdom, and of an 
immortal King, who regards not strength nor 
beauty, nor the pride of noble birth, but a pure 
heart established in holiness. The uniform ha- 
bit of the followers of the Gospel is goodness; 
and its trumpet a note of peace to the perturbed 
soul. Its blessed discipline quenches and allays 
the passions, those fires of the mind ; and thus 
forms, not indeed poets, or philosophers, or pow- 
erful orators, but makes men immortal, resembling 
God." 

Justin, though now ostensively the Christian 
advocate, still wore the usual dress of a Heathen 
philosopher, and retained no small relish for his 
former studies.* This very circumstance had a 
natural tendency to make him think too highly of 
celebrated Pagans, whom he represented as a sort 
of Christians ; and by his attempting to amalgamate 
their sentiments with those of Christianity, in some 
measure to obscure his views of Divine truth; 
though the soundness of his mind on the essential 
points of our holy religion is indubitable. After 
all, justice, candour, and religion, require us cheer- 
fully to trace every virtue, whether found in a 
Christian or a Pagan, to the same Divine source ; 
gratefully to acknowledge that the mercies of God 
are oyer all His works; and charitably to hope 

* $i\9<7Q$wv xaj tqis KoyoiS) xai tw £W, kou feu cp^aar/.— • 
PhotiuSc 



JUSTIN MARTYR. 131 

that the Almighty,, by the secret operations of 
His Spirit, not unfrequently conveys to a Hea- 
then's heart some faint impressions of those Di- 
vine truths, which, of His infinite mercy, He has 
been pleased plainly to reveal to us in the written 
Word. 

Mr. Reeves, the learned translator of Justin's 
Apology, fully justifies him from the charge of 
Platonizing on the subject of the Logos : but 
his vindication itself seems to imply, that the 
Christianity of Justin was not altogether free 
from the unhallowed mixture of Gentile philo- 
sophy. 

u Quo semel est irabuta recens serrabit odorem 
Testa diu." 

Dr. Jortin's summary of the opinions held by 
the followers of Plato on these important subjects 
may here be properly introduced, before we pro- 
ceed to consider Mr. Reeves's vindication of the 
subject of this narrative. " The Platonic philoso- 
phers," remarks Dr. Jortin, " when they consi- 
dered the visible, and vital, and intellectual system., 
found that, besides sluggish and inanimate matter, 
which has a shadowy being, and is a small remove 
above nothing, there existed in the Universe life 
and active power ; above that, reason, understand- 
ing , wisdom ; above that, goodness, above which 
there could be no imaginable perfection. The 
same things they found in every man who acts 

e2 



132 JUSTIN MARTYR. 

according to his nature, namely., life, reason, and 
goodness. Tracing effects up to their causes, 
above all other beings they placed as principles a 
°&vyj h above that a Aoyog, and above both a To Ev 
kou AyaSov. These notions the Platonists ascribed 
to their master ; but it must be confessed that Plato 
talks very obscurely upon the subject. 

cc The emperor Julian/' he continues, tc who 
rejected Christ did not reject the notion of a 
Logos. His Logos was the Sun, whom he 
accounted to be the visible ima«e of the in- 
visible God, whilst he perversely shut his eyes 
against the Sun of righteousness, that arose 
on a benighted world with salvation in His 
rays/'* 

The preceding summary of genuine Platonism 
will enable the reader to form a more accurate idea 
of the following quotation from Reeves in vindica- 
tion of Justin. <c When I read the manner of his 
conversion, and hear the good old guide saying 
what little deference he had for his admired sages,. 
Plato and Pythagoras, and sending him to the 
Scriptures only for instruction ; when I see the 
martyr all on fire with this Divine philosophy, and 
his passion for earthly wisdom quite extinguished 
by this heavenly light, and confessing that the 
Christian was the only philosopher; when again 
I hear him complain of the lamentable reasonings 
and wretched inconsistencies of the human brain, 

* Jortin's Remarks od Ecclesiastical Historv. 



JUSTIN MARTYR. 



133 



and that nothing is to be depended on but the 
divinely inspired Writings ; when I hear him say- 
in his second Apology that the doctrines of Plato 
are not alien to those of Christ; and withal affirm- 
ing in this, that Plato had all his divinity from 
Moses and the Prophets; when I find this Christian 
philosopher thus emptying himself of all his former 
notions, and clearing his mind of that learned lum- 
ber, I cannot but think that the martyr has hard 
usage, after all this self-denial, to be still charged 
with indulging his fancy, and Platonizing even in 
the great articles of the Christian faith. Reason 
good, indeed, that Daniel Zuicker and his bre- 
thren should thus charge him ; for Justin has too 
frequently, and too expressly, asserted the divi- 
nity of the Logos, and the prophetic Spirit; and, 
therefore, as ever they hope to he credited, 
they must be sure to blast his authority, and 
make him introduce the Trinity, not from the 
Scriptures, but the schools ; though the notorious 
difference between Plato and Justin in this very 
mystery is in itself sufficient to justify him from 
Platonizing in fundamentals; if his sincerity is 
not. 

" With as good reason," he proceeds, <c is St. 
Justin thus taxed by these heretics, as St. John 
was by the Platonist Amelius, who, upon reading 
the first verses of his Gospel, cried out, c Per 
Jovem barbarus iste cum Piatone nostro sentit — • 
By Jove this barbarian has been shirking from 
4>ur master Plato/ Thus we have St. John 



134 JUSTIN MARTYR. 

himself charged with Platonizing, because he has 
too positively asserted the divinity of Christ; and, 
consequently, the Holy Ghost that inspired him 
is by this same author accused of philosophizing 
from a Heathen, in an article that passes all un- 
derstanding. But it is the glory of Justin to be 
traduced by such men, as will not stick to traduce 
an apostle/'* 

* Reeves's Preliminary Discourse. 



JUSTIN MARTYR. 135 



CHAPTER III. 

Justin writes his book against heresies. — The calumnies 
propagated against the Christians. — Justin writes his 
Apology. — Refers to the Sibj/lline Oracles. — Relates 
the manner of the Christians conducting their public 
worship.— The emperor Pius's edict in favour of the 
Christians. 

In the early part of the reign of Antoninus Pius, 
and ahout six years after his own conversion to 
Christianity, Justin visited Rome.* During his 
residence in this celebrated city, he wrote his book 
against heresies; in which he especially opposed 
the blasphemous errors of Marcion. This heretic 
was the son of a bishop, and a native of Pontus. 
He is said to have been rejected from the Church 
for impurity, and to have fled to Rome, where he 
published doctrines of an Antinomian tendency. 
Justin, well aware of the holy nature of genuine 
Christianity, and of the importance of its being 
cleared from the aspersions of false friends, as well 
as from the cavils of professed enemies, ably com- 
bated the heretic both in conversation, and by his 
writings. 

About the year 150, Justin wrote his first Apo- 

* A. D. 139 



136 



JUSTIN MARTYR, 



logy for the Christians, in refutation of the dread- 
ful calumnies which were currently reported against 
them. Amongst other enormities, they were ac- 
cused of committing the grossest intemperance,— 
of devouring infants, — and, at an appointed time, 
of extinguishing the lights in their places of wor- 
ship, that they might indulge themselves without 
restraint in incest, and a promiscuous intercourse 
of the sexes. 

(c It is no improbable supposition/' remarks a 
learned modern Apologist, " that the clandestine 
manner in which the persecuting spirit of the 
Jews and Gentiles obliged the Christians to cele- 
brate their Eucharist, together with the expressions 
of eating the body, and drinking the blood of 
Christ, which were used in its institution, and the 
custom of imparting a kiss of charity to each 
other, and of calling each other by the appellations 
of brother and sister, gave occasions to their 
enemies to invent, and induced careless observers 
to believe, all the odious things which were said 
against the Christians."* 

Scurrilous reports, when once currently circu- 
lated, are with difficulty suppressed. The malice 
of bad men, and the credulity of weak men, are 
alike instrumental in preserving them in existence. 
By these glaring misrepresentations the rage of 
the Heathens was for a time inflamed to the utmost 
against the Christian name, and a handle was 

* Bishop Watson's Apology for Christianity. 



JUSTIN MARTYR. 13? 

afforded for the most barbarous treatment of the 
best of men. Time, however, at length detected 
the falsehood of these accusations ; and all who 
made any pretensions to candour became, at last, 
ashamed of affecting* to believe a charge which was 
equally devoid of probability, and destitute of evi- 
dence. 

In his Apology Justin proves the Divine origin 
of the religion of the Christians, completely repels 
the horrid charges brought against them, describes 
their mode of worship, and evinces its purity and 
simplicity. A few extracts from this interesting 
work will probably not be unacceptable to the 
reader. 

Having addressed his book to Antoninus and his 
adopted sons, our Apologist intimates that those 
dignified persons, who bore the titles of cc Pious, 
Philosophers, Guardians of Justice and Learn- 
ing," should embrace truth for its own sake, and 
discard errors, however sanctioned by custom. He 
afterwards proceeds ; — " We are called Atheists ; 
and, indeed, as it respects your false gods, we con- 
fess the charge ; but we acknowledge the true 
God, the Father of righteousness, purity, and every 
virtue, who is infinitely removed from any mix- 
ture of evil. Him^ together with the Son and the 
prophetic Spirit, we reverence and adore with the 
worship of truth and reason/' 

Shortly after, referring to the injustice of punish- 
ing them merely for their profession of Christi- 
anity, Justin observes, with equal force and pro- 



138 JUSTIN MARTYR. 

priety; " All that we request is, that these who 
are indicted by the name of Christians may obtain 
a fair trial. If they are convicted of any crime, 
let them be punished, but not as Christians : if 
they are innocent, let them be discharged, as 
Christians who have done nothing" amiss. We do 
not desire you to punish our calumniators ; their 
own wickedness, and ignorance of what is good, is 
punishment enough/' 

Our author afterwards describes the wonderful 
and blessed change which had been produced in 
numbers of persons since they had embraced the 
Christian religion. c( We, who formerly delighted 
in impurity, have now embraced a life of the 
strictest chastity. We, who once used magic arts, 
now consecrate ourselves to the uncreated God, 
We, who formerly loved riches above all things, 
now have our possessions in common, and liberally 
provide for the indigent. We, who formerly hated, 
and even destroyed, our fellow-creatures, and would 
not perform the common offices of hospitality for 
those of a different tribe, now, since the appearance 
of Christ, live cordially together, and join in earn- 
est prayer for our enemies. Those who unjustly 
hate us, we endeavour, by the gentlest persuasives, 
to convert, that they, fashioning their lives by the 
holy precepts of Christ, may possess the same com- 
fortable hope of enjoying the like happiness with 
ourselves. 

u A Christian must not lift up his hand in 
resistance, nor imitate the tyranny of the wicked 

i 



JUSTIN MARTYR. 139 

but endeavour, by patience and meekness, to con- 
vert his enemies from violence and wrong. And 
numerous are the instances we could exhibit of the 
powerful effects produced by such conduct. Many 
have been converted from violence and oppression, 
by observing the patience of their Christian neigh- 
bours, or the meekness of such as they chanced to 
travel with, or their honesty and fidelity in all their 
transactions." 

These are most satisfactory and pleasing evi- 
dences of the continuance and beneficial effects 
of vital religion in the time of Justin. A man, 
who called himself a Christian, but did not pro- 
duce the genuine fruits of piety, would, in those 
days, have scarcely been classed among the bre- 
thren. 

An old writer of our own country makes the fol- 
lowing appropriate remark on the preceding ex- 
tract: — ic The King of Heaven came down, to 
instruct the world in the laws of a heavenly con- 
versation, which He has proposed in a way of 
conflict, quite contrary to that in the Olympic 
games. There he that fights and conquers wins 
the garland : here, he that is beaten, and bears it 
with patience, receives the crown : there, he that 
is smitten, and returns blow for blow ; here, he that 
turns the other cheek, is celebrated the victor, in 
the Theatre of Angels ; for the Christian victory 
is measured, not by revenge, but patience. This 
is the new law of crowns ; this is the new way of 
conflict and contention V* 



140 



JUSTIN MARTYR. 



In one part of his Apology Justin refers to the 
Sibylline Oracles, as confirming the truth of the 
Christian religion. In the use of this reference 
he is unhapp\^ because these oracles have long 
been considered of very questionable authority, and 
are now pretty generally deemed no other than 
pious frauds .* This very circumstance may sug- 
gest a salutary caution to those who are inclined 
to support the cause of truth by precarious or 
exceptionable evidence. For though the detection 

* u We may take a general account," remarks Dr. Lard- 
ner, u of this collection of pretended oracles in the words of 
Mr. Turner. c We there find,' says he, c an account of the 
creation of the world, the fall of our first parents, the ark of 
Noah, the deluge of waters, the tower of Babel, and other mat- 
ters, all undoubtedly taken from the book of Genesis. The 
historical books of the New Testament have also furnished the 
forger of these oracles with several pretended prophecies con- 
cerning our Saviour. The manner of our Lord's nativity, His 
life and actions, His trial and sufferings, His resurrection and 
ascension, are described with much plainness and particularity i 
which makes it more than probable that seveial of those ora- 
cles, relating to our blessed Saviour, are not predictions of 
future events, but historical narrations of facts that were already 
past and gone. The author, in order to disguise the imposture, 
is somewhat enigmatical in his account of the Roman emperors. 
He describes them all, from Julius to Adrian, chiefly by the 
initial letters of their names.' So far Mr. Turner. But the 
author has made use of more than one artifice to disguise the 
imposture. It may be justly supposed, that with this view he 
inserted in his work several things taken from the ancient 
Heathen oracles, and from Orpheus, Homer, and other poets*"' 
—Credibility of the Gospel History* 



JtfSTIN MARTYR. 



141 



of fallacy, in the reasonings of persons endeavour- 
ing* to defend Christianity, leaves our holy religion 
on precisely the same foundation as it stood before ; 
yet, to a prejudiced or careless observer, the un- 
soundness of some particular ground of supposed 
evidence may be misconceived as a weakness in the 
cause it is alleged to support ; just as the falling of 
an useless buttress might be mistaken as a symptom 
of decay in the whole structure. 

We must not, however, for a moment suppose 
that our Apologist was either the forger of these 
pretended oracles, or conscious of the imposture. 
" Justin has written his own character," observes 
a celebrated ecclesiastical critic, cc in every page 
of his works ; and shews himself pious, warm, 
sprightly, fearless, open, hasty, honest, inquisitive, 
sincere, and as void of dissimulation and hypocrisy 
as a child."* 

Nearly at the conclusion of his Apology we 
meet with an interesting detail of the manner in 
which the Lord's supper was administered, and 
their religious assemblies in general conducted. 
" At every celebration of the Eucharist/' he re- 
marks, " we bless the Creator of all things, 
through His Son Jesus Christ, and through the 
Holy Spirit. And upon the day called Sunday, 
all that live either in the city, or in the country, 
meet together in one place, when so much of the 
writings of the apostles and prophets are read as 

* Jortin's Remarks on Ecclesiastical History. 



142 



JUSTIN MARTYR. 



time will allow. When the reader has ceased, 
the president * makes a discourse for the purpose 
of edifying- the people, and animating them to the 
practise of such things as are excellent. When 
the sermon is ended, we all rise up and pour out 
our supplications. The bread, and wine mixed 
with water, are then carried round ; the president, 
as before, offering up prayers and thanksgivings 
to the best of his ability, and the people replying 
with an audible ' Amen/ Then the consecrated 
€lements are partaken of by all that are present, 
and sent to the absent by the hands of the deacons. 
Contributions are at the same time deposited with 
the president, who relieves, with this fund of volun- 
tary charity, orphans and widows, the sick, the 
needy, captives and strangers, together with all 
who are in want." 

This Apology, which was presented to the em~ 
peror Antoninus Pius, appears to have had a con- 
siderable influence on his future conduct towards 
the Christians. Though himself criminally indif- 
ferent to religious truth, he was, nevertheless, a 
man of sense and humanity, and was anxious to 
do justice to all his subjects. He, therefore, bore 
an honourable testimony to the moral character 
of the Christians ; and issued an edict, declaring 
that if any of them for the future should be ac- 
cused merely of being Christians, they should be 
acquitted;, and their accusers punished. This edict 

* Ilposs'tas. 



JUSTIN MARTYR. 143 

is annexed to Justin's Apology, and is well worthy 
of being introduced in this place. 



THE EPISTLE OF ANTONINUS TO THE COMMON 
COUNCIL OF ASIA. 

<( The Emperor Caesar Titus .^Elius Adrian us An- 
toninus Augustus Pius, chief pontiff, the fifteenth 
time tribune, thrice consul, father of the country, 
to the common assembly of Asia, greeting. — I am 
of opinion, that the gods will take care that such 
persons shall not escape ; for it is much more their 
concern than your's, to punish, if they be able, 
those who refuse to worship them. Nevertheless, 
you harass and vex the Christians, and accuse 
them of Atheism ; and bring other charges against 
them, which you are utterly unable to substantiate. 
In the mean time, they deem it an advantage to die 
for their religion ; and, while they lay down their 
lives, rather than comply with your injunctions, 
they obtain the object of their desire. As to the 
earthquakes, which happened some time since, or 
more recently, is it not proper to remind you of 
your own despondency during the occasion, and 
to desire you to compare your spirit with their's, 
and observe how serenely they confided in God ? 
Whereas in these seasons you seem to be ignorant 
of the gods, and to neglect their worship. You 
live in the practical ignorance of the supreme God 



144 JUSTIN MARTYR. 

Himself, and harass and persecute to death those 
who do worship Him. Some of the provincial 
governors wrote to our Divine father Adrian, re- 
specting these very people ; and he replied, that 
they should not be molested, except for crimes 
against the Roman government. Several persons, 
also, have informed me concerning them, to whom 
I have returned an answer agreeable to that of my 
father. But if any one will still persist in accusing 
the Christians, merely as such', let the person 
accused be discharged, even though it appear that 
he is a Christian ; and let the informer be punished 
in his stead/' 



Whilst we admire the amiable character of this 
emperor, and the justice of his sentence and con- 
duct, respecting the Christians, we cannot but 
regret that he never seriously studied the Gospel 
for himself. cc A sceptical carelessness and indif- 
ference/' remarks an ecclesiastical writer, ee not 
unlike that temper which, under the names of 
candour and moderation, has now overspread the 
face of Europe, appears to have possessed the mind 
of this amiable prince : and while he attended to 
the temporal advantages of mankind, and felici- 
tated himself on his good actions, he seemed to 
forget that he had a soul accountable to the 
Supreme Being; and scarce to think it possible 
that it should have any guilt to answer for before 
Him. The evil of such a contempt of God is what 
mankind are, of all things, least inclined to discern : 



JUSTIN MARTYR. 145 

Yet it is the evil, of all others, the most vehemently 
opposed in Scripture under the several branches 
of idolatry, unbelief, self-righteousness, and prided 
No wonder; for, without a knowledge of this evil, 
and a humble sense of guilt in consequence, the 
very nature of the Gospel itself cannot be under- 
stood. The conclusion resulting from this consi- 
deration is, that godliness is perfectly distinct from 
mere morality. The latter, indeed, always flou- 
rishes where godliness is; but it is capable of a 
teparate existence/'* 

* Milner's History of the Church of Christ. 



146 JUSTIN MARTYR. 



CHAPTER IV. 

Justin holds a disputation with Trypho, a Jew. — The 
emperor Aurelius persecutes the Christians. 

There is always, it has been remarked, this 
advantage in contending with illustrious adversa- 
ries, that the combatant is equally immortalized by 
conquest or defeat. The truth of this observation 
was exemplified in the case of Trypho, the Jew, 
whose name, it is probable, would never have 
reached our time, had it not been connected with 
that of our illustrious Christian Apologist. 

Not long after the promulgation of the emperor's 
edict, Justin again travelled into the East, anxious 
to make new converts to the faith, and to confirm 
the minds of those who had already embraced it. 
Coming at length to Ephesus, and walking one 
morning in the Xystum, he met a Jew, named 
Trypho, who, mistaking him, in consequence of 
his dress, for a Gentile philosopher, expressed a 
desire to enter into conversation with him. Justin, 
observing by whom he was addressed, expressed 
his surprise, that one who was in possession of the 
inspired writings of Moses and the prophets, 
should pay any attention to a Greek philosopher ; 
and then proceeded to inform him, how he had 
studied various systems of philosophy, but found 



JUSTIN MARTYR. 147 

no true satisfaction, nor peace of mind, till he at 
length embraced the Christian religion. On his 
saying this the companions of Trypho burst out 
into a lit of laughter, and Trypho asserted, that it 
would have been better for Justin to have retained 
his attachment to the philosophy of Plato, or to 
that of any other master, than thus permit himself 
to be deceived by the falsehoods of the vilest men. 
<c If, however/' he continued,, " you will hearken 
unto me; — and I advise you as a friend, — in the 
first place, be circumcised, keep our sabbaths, fes- 
tivals, new moons, and other rites, prescribed by 
the law ; and then you may expect mercy from 
God. But as for Christ, if, indeed, there be such 
a person, He is very little known, and, in fact, 
does not seem to know Himself; nor is it possible 
He should possess any power, until Elias come to 
anoint Him, and bring Him into notice. You 
Christians have credited some ill-authenticated re- 
port, and formed for yourselves an ideal Saviour, 
for the sake of whom you are inconsiderately sacri- 
ficing all the comforts of life." 

Undaunted by the reception he met with, our 
Apologist undertook to demonstrate the truth and 
excellency of his religion, provided Trypho's com- 
panions would either retire, or remain in silence. 
In consequence of this declaration, four of them 
promised to be attentive hearers ; and the rest, 
ridiculing every enquiry on the subject, departed. 
Justin and his Jewish opponent then proceeded 
to the Stadium, and commenced their disputation, 

l2 



148 JUSTIN MARTYR. 

which, being interrupted by the night, was re- 
newed on the following day. The substance of 
their disputation was afterwards published by Jus- 
tin. As, in his former treatise, he exposed the 
errors of Paganism, and vindicated the purity of 
the Christian faith ; so in the present dialogue, he 
directs a similar train of argument against Ju- 
daism. Thus Justin had the honour of being the 
first Christian combatant who engaged in a war- 
fare, both with Jews and heretics. Having refuted, 
in this contest, the erroneous notions held by the 
Jews respecting the law, he shews that sin can 
alone be expiated by the atoning blood of Christ, 
whom he represents as the proper object of adora- 
tion, and styles him fC Very God, the Son of 
the uncreated God, Lord and Christ, God of 
God." 

Justin afterwards illustrates the wonderful in- 
crease of the Christians, under dreadful persecu- 
tions, by the following beautiful and appropriate 
simile : — cc We are slain with the sword, we are 
crucified, we are cast to the wild beasts, we are 
bound with chains, tortured, and burned, and yet 
we depart not from our profession ; the more w 7 e 
are persecuted, the more believing worshippers 
are added to our numbers. As a vine, by being 
pruned and cut close, puts forth new shoots, and 
bears a greater abundance of fruit; so is it with us 
who are the vine which God and His Christ have 
planted/' 

In another place, he thus states the sentiments, 



JUSTIN MARTYR. 149 

which were then generally adopted by the Christi- 
ans, respecting- the Millennium. Having referred 
to the errors of the Valentinians and Gnostics, he 
remarks ; — <c As for me, and the rest of us, who 
are orthodox in our opinions, and who are perfectly 
Christians, we know that there shall be both a 
resurrection of the flesh, and that the saints shall 
afterwards also spend a thousand years in Jeru- 
salem, which shall be rebuilt, beautified, and en- 
larged." 

Justin at length concludes his dialogue, by 
earnestly exhorting Trypho and his friends to turn 
to God, through the mediation of the Messiah. 
cc O, my brethren," says he, (C be persuaded no 
longer to revile Christ crucified, or deride His 
stripes, by which all may be healed." Shortly 
after, he adds, " Christ came in the power of the 
Omnipotent Father, proclaiming friendship, and 
blessing, and repentance, and the communion of 
saints. Hence all men, whether bond or free, 
who believe in Christ, and His promises, may 
enjoy with Him an eternal and incorruptible in- 
heritance." 

One more passage is here inserted, as a contrast 
to the former. " It was foretold," says Justin, 
" that the children of Abraham should be as the 
sand of the sea-shore ; and so indeed you are ; if 
as numerous, as barren, likewise, and as unfruitful 
of all that is good, ever ready to receive the 
refreshing dews and rains of heaven, and never 
willing and disposed to make any return." 



150 



JUSTIN MARTYR. 



Perhaps it may be thought, that there is a keen- 
ness in the last remark, which would better have 
been exchanged for that spirit, which the apostle 
felt, when he exclaimed, " I say the truth in Christ, 
I lie not, my conscience also bearing' me witness 
in the Holy Ghost ; that I have great heaviness and 
continual sorrow in my heart ; for I could wish 
that myself were accursed from Christ, for my bre- 
thren, my kinsmen according to the flesh." But 
neither the raillery, nor the arguments, of Justin 
were unsuccessful : the one silenced his Jewish 
combatant, and the other confounded, if it did not 
convince him. Trypho acknowledged, that there 
was considerable weight in his observations, ex- 
pressed a wish that he might frequently enjoy the 
pleasure of his conversation, and ever afterwards 
retained a veneration for his character. 

The security which the Christians enjoyed, in 
consequence of the edict of Antoninus Pius, ceased 
with his reign. As soon as Aurelius ascended the 
throne, accusations were again brought forward 
against them, and great numbers of them were 
delivered to the executioner. In the mean time, 
this cruel philosophical emperor,, without actually 
repealing the laws either of Trajan or Pius, adopt- 
ed such inhuman measures against the Christians 
as would have been unjustifiable against the most 
barbarous enemies. He passed an edict, by which 
the property of the Christians was adjudged to the 
persons who convicted them of Atheism, or unna- 
tural crimes. Hence the most shameless charac- 



JUSTIN MARTYR. 151 

ters, and those who coveted their possessions,* 
were invited to accuse the Christians, and hunt 
them out by night and by day. We muet shudder, 
while we reflect on their miserable and defenceless 
state during the reign of this imperial persecutor. 

No public search, indeed, was made after be- 
lievers, for that would have been contrary to the 
edict of Trajan ; nor were they accused merely of 
being Christians, for that was forbidden by the 
more recent edict of Antoninus Pius. But, to 
accomplish the bloody designs of their enemies, 
they were condemned on the mere testimony of 
slaves, and the very refuse of mankind, for crimes 
improbable in their very nature, and which the 
most excruciating tortures could not make them 
confess. To complete the horrors of the transac- 
tion, all was done under the pretence of zeal for 
the cause of moraliiy. Of such flagrant hypocrisy 
is the human heart capable, that there is no sin, 
however base, which it will not adorn with a repu- 
table title ! 

In a short time, indeed, the profession of Christi- 
anity, and the commission of abominable crimes, 
were pretended, by their enemies, to be so insepa- 
rably connected, that, if they could merely ascer- 
tain the former, they scrupled not to condemn them 
as guilty of the latter. A little knowledge of 
human nature, and of the Scriptures, will enable 
any one to explain the true motives of all this oppo= 

* TW aAAoTpiw* «p«r«f— Melito's Apology* 



152 JUSTIW MARTYR. 

sition to the Christians and their religion. e( The 
carnal mind is enmity against God." And adver- 
saries in every age have manifested their enmity 
against God and His people, by applying to the 
latter reproachful names, and misrepresenting their 
religious sentiments and conduct. 

A modern writer has referred, with not less pro- 
priety than force, to the injury which religion 
sustains in the present day, by the application of 
an unmeaning, but invidious, ternrTof reproach to 
its consistent votaries. " The forges of the Philis- 
tines/' he observes, " never sharpened a weapon 
of more destructive effect against the people of 
God. It has a magical irresistible force, inde- 
pendent of the hand which employs it. Women 
and children, and beaux and apprentices, are sturdy 
polemics with this weapon in their hands ; and 
victorious over truth, and reason, and Scripture. 
Has any man the fear, or hope, of what is to happen 
to him hereafter present to his thoughts, and im- 
pressed on his behaviour; has he the boldness to 
maintain the character of a Christian, and to carry 
the injunctions of Christianity into the practice of 
life, with whatever sobriety, consistency, and 
modesty — call him but a Methodist, and every 
fat f unthinking face brightens into malicious 
meaning ;' a shade at once envelopes every virtue 
which belongs to him ; and every profligate fool, 
that listens to the charge, exults in the contrast 
between himself and the hypocrite. 

<e While Religion/' he continues, "preservei 



JUSTIN MARTYR. 153 

that distance which her enemies would assign to 
her; while she languishes in her sabbath of se- 
cluded ease, or confines herself, within the porch 
and the academy, to fruitless speculation, without 
venturing her footsteps on the threshold of social 
life, she may live unmolested in a sort of holy suf- 
ferance ; but if she descends into the busy walks 
of men, if she crosses the paths of pleasure, if she 
casts her bitters into the chalice of debauchery, or 
frowns upon the licentious levities of the tongue, 
the dread of her interference, like the alarm of 
invasion, unites the mass against her, and every 
voice is raised in unison to brand her with Me- 
thodism, saintship, and hypocrisy. When shall we 
have a truce from this stupidest of all cants, this 
most childish and mischievous nonsense? Not 
certainly until the well-born and well-educated will 
learn to distinguish between rational piety and rav- 
ing zeal, between a religious life and the shallow 
pretence of religion ; and leave to vulgar witlings 
the dangerous and intolerant practice of charging 
with hypocrisy every characteristic of devotion, and 
assuming, as the test of a schismatic departure from 
our Church, that practical holiness of life which is 
the specific result of its doctrines/'* 

* British Review, Vol. I. p. 341. 



154 



JUSTIN MARTYR 



CHAPTER V. 

Justin disputes with Crescens, a Cynic philosopher.— 
Writes his second Apology. — Is summoned before the 
prefect.— His martyrdom. — His character. 

In the year 162, at the commencement of this 
persecution of Aurelius, Justin engaged in contro- 
versy with one Crescens, a Cynic philosopher, who, 
though arrogant and overbearing, and a slave to 
the vilest passions, was at that time in high repute 
at Rome. This man, in his eager pursuit of popu- 
larity, had endeavoured, by the vilest arts of insi- 
nuation, to misrepresent the Christian religion. 
Our Apologist, with his usual acuteness, exposed 
his ignorance and malevolence, and refuted him in 
several public disputations. 

Not long after, in consequence of the persecu- 
tion becoming more general, Justin composed his 
second Apology, and presented it to the emperor 
Aurelius, as he had done the former to his prede- 
cessor, Antoninus Pius. We learn, from the work 
itself, that the following circumstance was the im- 
mediate cause of his writing it, and that the 
Christians were now persecuted as such, without 
any attempt being made to establish any other 
accusation against them. A certain woman, at 

Rome, who, together with her husband, had lived 

i 



JUSTIN MARTYR. 



155 



in a very profligate and licentious manner, being 
converted to Christianity, used her utmost efforts 
to reclaim her husband from his vicious courses. 
The man, however, resisted all her importunities ; 
and his conduct at length became so intolerable, 
that she procured a bill of divorce. Enraged by 
this measure, he accus' d her of being a Christian ; 
and upon her obtaining from the emperor a post- 
ponement of her trial he abandoned the prosecu- 
tion of his wife, and brought an accusation against 
Ptolemy, by whrm she had been instructed in 
Christianity. Ptolemy, having confessed himself 
to be a Christian, was thrown into prison and 
cruelly tortured ; and afterwards was condemned to 
suffer death by Urbicius, the prefect. A Christian, 
named Lucius, who was present, expostulated with 
Urbicius, on the absurdity of these proceedings, as 
well as the iniquity of putting men to death, merely 
for a name, abstracted from any one specific charge 
of guilt. c< You, too, appear to me to be of the 
same sect," was all that the prefect deigned to 
reply. Lucius, confessing that he was indeed a 
Christian, was condemned, together with a third 
person, who in like manner had avowed his reli- 
gion, to undergo the same punishment. 

These outrageous proceedings induced Justin to 
write his second Apology ; in which, after stating 
the above case, he complains of the injustice of 
punishing men merely for the name of Christians, 
and refutes the calumnious reports, which were 
again studiously circulated against them. 



156 



JUSTIN MARTYR. 



If Justin, however, hoped to soften the heart of 
the present emperor towards the Christians, as he 
had that of his predecessor/ he was disappointed. 
Aurelius continued an implacable enemy to them ; 
persisted in attributing their patience and heroic 
resolution to inveterate obstinacy, and despised 
alike the arguments and the philosophic garb of 
Justin • though he especially prided himself on his 
own philosophical attainments, and, on other occa- 
sions, manifested the greatest reverence for men of 
learning. 

Under these circumstances, it was no difficult 
matter for Crescens, who had been exceedingly 
incensed by the irresistible force of Justin's 
arguments, and still more by his reproofs of his 
profligacy, to render him obnoxious to the em- 
peror. Justin, indeed, had intimated, in his last 
Apology, that he expected that Crescens, or some 
other pretended philosopher, would lay snares for 
his ruin ; and he was not mistaken in his surmises. 
By the contrivance of this inveterate enemy he was 
thrown into prison ; and, after undergoing there 
many preparatory tortures, he, and six of his com- 
panions, were summoned to appear before Junius 
Rusticus, the prefect of the city. 

Rusticus was a man greatly celebrated for learn- 
ing and political wisdom, and for his attachment to 
Stoicism. He had formerly been tutor to the em- 
peror, who always entertained the highest venera- 
tion for his instructions, especially those of a moral 
nature,, and consulted him on all affairs, whether 

3 



JUSTIN MARTYR. 157 

of a public or private description. But what 
covering* were these wretched fig-leaves of mo- 
rality, whilst the tutor and his royal pupil were 
not clothed with the garments of salvation, but 
remained the enemies of God and His Christ! 

At first the prefect attempted to persuade Justin 
to obey the gods, and comply with the emperor's 
commands. The martyr refused ; and proceeded 
to defend the reasonableness of his religion. The 
prefect then enquired respecting his education ; 
and was told, that he had studied all kinds of phi- 
losophy and learning, but, obtaining satisfaction 
from none of them, he at last had found rest in the 
Christian doctrine, however fashionable it might 
then be to despise it. 

ff Wretch !" replied the indignant prefect, "art 
thou captivated by that religion f" " I am/' said 
Justin. " I follow the Christians; and their doc- 
trine is right." cs What is their doctrine?" en- 
quired Rusticus. " It is this," rejoined the 
martyr: (( we believe the one only God to be the 
Creator of all things, visible and invisible ; and we 
confess our Lord Jesus Christ to be the Son of 
God, foretold by the ancient prophets: He is now 
the Saviour and Teacher of all those who humbly 
submit to His instructions ; — and He will hereafter 
be the Judge of mankind. As for myself, I am too 
mean to be able to say any thing- becoming His 
infinite Deity. This was the employment of the 
prophets, who, many ages ago, foretold the coming 
of the Son of God into the world." The prefect 



158 JUSTIN MARTYR. 

then asked, where the Christians usually assem- 
bled. To which it was replied, that the God of 
Christians' was not confined to any particular 
place. 

Rusticus then severally examined his compa- 
nions ; and afterwards again addressed Justin: 
" Hear thou, who art celebrated for thy elo- 
quence, and imaginest thyself to be in possession of 
the truth, dost thou suppose, if I cause thee to be 
scourged from head to foot, that thou shalt go to 
heaven ?" ci Although I suffer what you threaten," 
firmly replied the martyr, " yet I expect to enjoy 
the portion of all true believers ; as I know that the 
Divine grace and favour are laid up for all such, 
and shall be so while the world endures.'' <c Do 
you think, then/' enquired the prefect, ee that you 
shall go to heaven, and receive a reward ?" ce I 
not only think so," he rejoined, " but I know it ; 
and have a certainty of it, which excludes all 
doubt." 

The prefect still insisted on their sacrificing to 
the gods ; and, at the same time, threatened to tor- 
ment them without mercy, unless they complied. 
€C There is nothing we more sincerely desire," 
exclaimed Justin, €C than to endure tortures for 
the sake of our Lord Jesus Christ, and to be saved. 
For this will promote our happiness, and give us 
confidence before the awful tribunal of our Lord 
and Saviour, before which God hath appointed the 
whole world to appear." 

How animating and glorious are the prospects 



JUSTIN MARTYR. 159 

of real believers, who, like Justin, live up to, and 
experience all the consolations of, the Christian 
dispensation ! It is their peculiar privilege, not to 
confine their views of an eternal existence to the 
indistinct and fluctuating" glimpses of philosophical 
vision ; but, with a hope full of immortality, to 
pierce directly to those blessed regions, where a 
gracious God and Saviour has prepared for them 
H an inheritance incorruptible, and undefiled, and 
that fadeth not away." 

" Hence they 
In spirit stand amidst the train of heaven, 
And see God's face, whose full and constant smile 
Doth so attend them thro' the wilds of life, 
That natural dejection, flitting fears, 
And all vicissitude, are swallow'd up 
In one still dawn of that eternal day."* 

The rest, having expressed their assent to what 
Justin had said, added, " Dispatch quickly your 
purpose : we are Christians, and cannot sacrifice 
to idols!" 

The prefect then pronounced upon them the 
following sentence : — ec Let these men, who refuse 
to sacrifice to the gods, and to obey the imperial 
edicts, be first scourged, and afterwards beheaded^ 
according to the laws !" 

The holy martyrs were then led back to 
prison, rejoicing and blessing God; and shortly 

* Gambold's Tragedy of Ignatius, 



160 



JUSTIN MARTYR. 



afterwards were severely scourged, and then be- 
headed. 

Thus we see that Rusticus, a man so celebrated 
for his integrity and humanity, manifested, in his 
condemnation of Justin, the bigotry, intolerance, 
and injustice, of a Domitian. The badge of in- 
famy was attached to the character of a Christian ; 
and Rusticus, with all his philosophy, had not 
"■ learned to distinguish between a man who is 
under reproach, and a man who deserves it. He 
listened, where he ought to have suspected ; and he 
suspected, where he ought to have examined."* 

Justin Martyr suffered about the year of our 
Lord 167. He does not appear to have assumed 
the ecclesiastical character ; notwithstanding, he 
was always actively engaged in the cause of Christ. 
We may charitably surmise, that he retained his 
profession of philosophy, not merely to gratify his 
own taste, but also from a hope of gaining wise 
and learned men over to Christianity. If so, 
whilst we cannot but applaud the motives by which 
he was actuated, we may learn, from his want of 
success, not to attempt to make converts, by accom- 
modating our religious tenets to the speculations of 
unenlightened reason. ce He found it easier," re- 
marks Mr. Milner, " to provoke opposition, and to 
throw away his own life, than to persuade a single 
philosopher to become a Christian. " 

Well had it been for the Church, if Christian 

* Cecil's Life of Cadogan, 



JUSTIN MARTYR. 161 

teachers had invariably confined themselves to a 
simple statement of Divine truth. An attempt to 
be wise above what is written, and to reconcile to 
human capacities thing's in their nature incompre- 
hensible, was first made by Justin, was carried to 
a dreadful height under Origen, and at length 
produced a prolific tribe of flatterers of human 
ability, and detractors from the Divinity and atone- 
ment of " God our Saviour." 

But whilst impartial justice obliges us to glance 
at this defect in our martyr, let us not be willing 
to cast a shade over his numerous excellencies. 
We behold in Justin an illustrious monument of 
Divine grace, and a bright ornament of our reli- 
gion. The love of truth was the predominant 
passion of his soul : for this he was content to 
sacrifice every worldly consideration, and to meet 
death in all the horrors of martyrdom. Prom the 
period of his conversion to the termination of his 
life, he declined no dangers to promote the best 
interests of his fellow-creatures ; and steadily con- 
secrated his time, his talents, and his learning, to 
the suppression of sin and infidelity, and the 
promotion of piety and benevolence. We be- 
hold in Justin the gentleman, the scholar, and the 
Christian; — a rare example of that excellence in 
which the brilliant endowments of nature are hap- 
pily blended with the supernatural gifts of grace. 



162 



XREN^XTS 



CHAPTER X. 

Irenceus a disciple of Papias and Poly carp. — An account 
of Papias.— Irenceus is ordained presbyter of the Church 
of Lyons.— -The dreadful persecution of the Church. — 
The martyrdoms of Pothinus, Sanctus, Ponticus, and 
Blandina. 

Irenjeus, the celebrated bishop of Lyons, was a 
Greek by birth, and probably a native of Smyrna. 
Nothing is now known with certainty respecting 
his family, or the time of his birth :* it is probable 
that his parents were in easy circumstances, as he 
received a liberal education, whereby he was qua- 
lified to write an important work against heretics, 
which has rendered him deservedly illustrious 
amongst the primitive fathers. It was the privi- 
lege of Ireneeus, in early life, to be instructed in 
the essential doctrines of Christianity by two vene- 

* Tillemont places his birth about the year 130; and Du 
Pin j a little before the year 140. 



Irenes. 163 

rable saints, Papias, bishop of Hierapolis, and 
Polycarp, bishop of Smyrna ; both of whom had 
been disciples of the apostle John. Of the latter, 
an account has been already given : of the former, 
Eusebius remarks, that " he was an eloquent man, 
and skilful in the Scriptures ;" though he else- 
where represents him as " a person of no great 
capacity," and observes, that he understood lite- 
rally what the apostles spoke in a mystical sense 
respecting the Millennium. He afterwards states, 
that Irenaeus, and several other primitive teachers, 
from deference to the authority of Papias, main- 
tained the same opinion. May it not, however, be 
reasonably questioned whether Justin, Irenaeus, 
Tertullian, and other celebrated fathers, were 
likely to be led astray by a weak contemporary? 
Or, rather, may it not be asserted, that the very 
circumstance of their receiving this doctrine from 
his testimony, affords not only no inconsiderable 
proof of the soundness of Papias's judgment, but 
also an indirect evidence that the earlier Christians 
were right in their opinion respecting the Millen- 
nium, and that Origen, Dionysius, and Eusebius, 
were mistaken ? The principal observations of 
Eusebius on this subject are inserted in the an- 
nexed note.* 

* Eusebius having remarked, that Irenaeus speaks of Papias 
as a hearer of John, and a companion of Polycarp, and the 
author of five books, shortly afterwards cites the following 
quotation from Papias : 6< I do not consider it a burdensome 
employment to insert with my own interpretations what I have 

M2 



164 



IREN^US. 



It is highly probable that Irenseus continued but 
a short time with Papias, and that he chiefly re- 
sided with Polycarp at his native city. Kindnesses 

learned from the elders, and do well remember, confirming the 
truth by them. For I take no pleasure, as many do, in those 
who talk a great deal, but in such as teach the truth ; nor in 
such as repeat strange precepts, but in such as relate the things 
delivered by the Lord for the instruction of our faith, and 
which proceed from tJie truth itself. If at any time I met with 
one who had conversed with the elders, I immediately enquired 
respecting their sayings : What Andrew, Peter, Philip, Thomas, 
James. John, or Matthew, had said ? What Aristion, John the 
presbyter, or any other of the disciples of our Lord, had said! 
For I was of opinion, that I should not derive so much profit 
from written documents as from the oral traditions of those who 
were still alive.' ' 

" This Papias," Eusebius shortly afterwards adds, u often 
mentions Aristion and John the presbyter by name, and inserts 
in his writings the traditions he had received from them. It is 
worth while to add, that Papias records some miracles, and 
other singular circumstances, which he had learnt by tradition. 
He mentions a wonderful relation, which he had received from 
the daughters of Philip the apostle, who resided with their 
father at Hierapolis ; namely, that a dead man was raised to life 
in his time ; and that Justus, surnamed Barsabas, through the 
mercy of God, received no injury from some deadly poison, 
which he had drank. Amongst other things, which the same 
writer has related on tradition, he mentions some strange para- 
bles of our Saviour, mixed with fabulous doctrine. He also 
asserts, that the kingdom of Christ shall actually subsist upon 
this earth for a thousand years after the resurrection. I sup- 
pose," continues Eusebius, " that he fell into this error by 
misunderstanding the meaning of the apostles, and not perceiv- 
ing that they spoke in a mystical and figurative manner ; for ha 
was a person of no great capacity, as may be conjectured from 



IRENjEUS. 165 

received in youth, especially if they be of a reli- 
gious nature, make an indelible impression on a 
well-disposed mind. Irenaeus always retained a 
grateful recollection of this venerable instructor; 
and treasured in his memory, even to his dying 
day, the most minute circumstances of his conver- 
sation with him. 

In his epistle to Florinus he remarks, " The 
instructions of our childhood grow with our growth, 
and adhere to us most closely. I can describe the 
very spot in which the blessed Polycarp sat and 
discoursed ; — his coming in and going out ; — the 
manner of his life, and the figure of his body ; — his 
discourses to the pec pie ; — the accounts he gave 
us of his conversations with John and others who 
had seen the Lord ; and how he rehearsed their 
sayings, and what things he had heard from them 
respecting our Lord, his miracles, and doctrines. 
These things, through the mercy of God bestowed 
upon me, I heard with attention, and copied them 
out, not on paper but on my heart ; and ever sitfee, 
through the grace of God, I have retained a distinct 
recollection of them." 

It is not improbable that Irenaeuf attended his 
venerable preceptor, upon his journey to Rome, 
about the year 158, where he travelled, as was 
mentioned in a former narrative, to consult with 

his writings. Several ecclesiastical writers, however, were led 
into the same error from the respect they bore to the antiquity 
of Papias ; as Irenaeus and the rest, who maintained tha^ opi- 
nion."— Eccles. Hist. 1. a. c. 39. 



166 



mENJEUS. 



Anicetusr respecting the Paschal controversy . From 
hence he is reported, at Polycarp's desire, to have 
sailed to France, then called Gaul, to officiate as 
presbyter under Pothinus, the laborious and suc- 
cessful bishop of the Church at Lyons. 

The Gospel is supposed to have been first intro- 
duced into this city by some Christian merchants 
from Asia, who traded thither; and afterwards on 
their requesting- Poly carp to recommend to them a 
suitable pastor, Pothinus was appointed to occupy 
that important station. When will moderns, with 
all their enlightened views and improvements, 
learn to make navigation and commerce subser- 
vient to the propagation of Christianity ? Thrice 
blessed, indeed, is that merchant, who, in his inter- 
course with Heathen nations, forgets not, amidst 
the various articles he offers to their notice, to 
recommend the pearl of great price, The glorious 

GOSPEL OF THE BLESSED GOD ! 

For several years Irenaeus laboured in this popu- 
lous city under the direction of Pothinus ; and 
no where did the power of genuine piety more 
evidently appear than among their people. Great 
numbers of persons were, through their means, 
converted to the Christian religion, whose holy and 
consistent lives, and the patience with which they 
afterwards endured the most severe afflictions for 
Christ's sake, rather than renounce their reli- 
gion, demonstrated the reality and depth of their 
piety. 

At length, in the year 177, this Church, which 



IREN^US, 



167 



had hitherto experienced a freedom from outward 
trials, was harassed with the united fury of an 
enraged people, a Pagan priesthood, and a cold 
blooded philosophical emperor. The persecution 
appears to have originated in a popular tumult 
between the Christian and Heathen worshippers, 
during the continuance of which numbers of the 
former were cast into prison, and their slaves, by 
threats, promises, and torture, w r ere prevailed on 
to accuse them of crimes which had no existence, 
and of opinions which they never held. Amongst 
the various enormities, which were laid to their 
charge, they were especially accused of eating 
human flesh, and committing the grossest incest 
and impurity. By these means the populace were 
fcr a time incensed to madness against them. 
Even those who had formerly been attached to 
them by kindred, affinity, or friendship, were trans- 
ported beyond all bounds with indignation. In the 
mean time, the magistrates gave credit, or rather 
pretended to give credit, to the testimony of ser- 
vants against their masters ; and, in defiance of the 
dictates of common justice, put the Christians to 
the rack ; endeavouring, by torments of various 
kinds, to extort from them a confession of the 
crimes they were charged with. In vain was it 
that these unfortunate people persisted, with the 
utmost constancy, to the last, to assert their inno- 
cence. Their punishment had been pre-deter- 
mined ; and they were pronounced guilty, and con- 
signed over to various kinds of death. 



168 IRENJ517S. 

At length the fury of the populace and magis- 
trates was for a short time restrained by some of 
the confessors' pleading the privilege of Roman 
citizenship. The governor, in consequence, wrote 
to the emperor, and waited for his instructions. 
The interval which this circumstance occasioned, 
though of short continuance, was attended with 
the most important and spiritual advantage to the 
persecuted church. To adopt their own language ; 
" The unbounded compassion of Christ appeared 
in the patience of many. Dead * members were 
restored to life by means of the living ; the martyrs 
became singularly serviceable to the lapsed ; and 
thus the Church rejoiced to receive her sons re- 
turning to her bosom. By these means most of 
those who had denied Christ were recovered, dared 
to profess their Saviour, and again experienced the 
Divine life in their souls. They approached the 
tribunal; and (their God, who willeth not the 
death of a sinner, being again precious to their 
souls,) desired a fresh opportunity of being inter- 
rogated by the governor." 

The anxiously expected answer from the em- 
peror at length arrived ; and the fury of their 
enemies was again freed from restraint. Aurelius 
gave command that cc the confessors of Christ 
should be put to death ; and that the apostates from 
their Divine Master should be liberated." It was, 
during the general assembly, held annually at 

* Dead in their spiritual affections. 



IREN.EUS. 



169 



Lyons, and frequented from all parts, that the 
Christian prisoners were again exposed to the 
populace. Having been once more examined by 
the governor, those who were Roman citizens were 
beheaded, and the rest were exposed to wild beasts. 
Now also it was that our Redeemer was magnified 
in those who had apostatized. l( Being questioned 
separately from the rest, as persons soon to be set 
at liberty, they made a confession, to the surprise 
of the Heathens, and were added to the list of 
martyrs. A small number, indeed, remained in 
apostasy ; but they were persons who possessed not 
the least spark of Divine faith, had no acquaint- 
ance with the riches of Christ in their souls, nor 
any fear of God before their eyes. By their life 
they had brought a reproach on Christianity, and 
had evidenced themselves to be the children of 
perdition ; but all the rest were added to the 
Church/'* 

" The difference," remarks Mr. Milner, " be- 
tween true and merely professing Christians is well 
stated, and deserves to be noticed. A season of 
persecution separates real believers, and real expe- 
rienced Christians, from others, much more visibly 
than ministers can now do by the most judicious 
distinctions." 

And now the fires of the adversaries broke out, 
and raged with inconceivable fury, whilst a noble 
army of martyrs, of both sexes, and all ages and 

* Epistle of the Churches of Vienne and Lyons. 

1 



170 rREMus. 

ranks in life, bore a glorious testimony to the grase 
of God, who enabled them to triumph over all the 
cruel and malicious purposes of their persecutors. 
Amongst the various martyrs, who suffered at 
Lyons during this persecution, were Pothinus, the 
bishop ; Sanctus, a deacon ; Maturus, a late con- 
vert ; Ponticus, a youth of fifteen ; and Blandina, 
a female slave. A short account of each of their 
sufferings may here be properly introduced. It 
will serve to display the malignity of their perse- 
cutors, and the support which God can afford His 
people amidst the greatest trials. 

The venerable bishop Pothinus, although up- 
wards of ninety years of age, and very infirm and 
asthmatic, after having suffered a variety of ill treat- 
ment, was spurned, kicked, and pelted, by the 
people ; each thinking himself deficient in zeal, 
until he had personally insulted this aged saint, 
He was then thrown into prison, almost breathless ; 
and, after two days, expired. 

Sanctus, the deacon, after having patiently sus- 
tained the most barbarous indignities, was scorched 
with hot plates of brass, applied to the most tender 
parts of his body. Still, however, he remained 
firm in his confession ; "being no doubt," to use 
the forcible expression of those who witnessed his 
sufferings, " bedewed and refreshed by the hea- 
venly fountain of the water of life, which flows 
from Christ. 3 ' In the mean time his body was a 
sufficient witness of the torments he sustained, 
being so contracted, wounded, and scorched, as no 



IREN^US. 171 

longer to retain the human form. His patience 
shewed to the surrounding multitude that nothing- 
need to be feared where the love of the Father is 
experienced ; and that nothing is grievous where 
the glory of Christ is exhibited. Some days after, 
in company with Maturus, he underwent fresh 
tortures ; and at length, after their bodies had been 
broiled alive on an iron chair, they expired, u A 

SPECTACLE UNTO THE WORLD, AND TO ANGELS, AND 

TO MEN !" 

During this tremendous season the poor female 
slave, Blandina, was not deserted by her heavenly 
Father. Though of a delicate habit of body, she 
was endued with so much fortitude, that whilst 
those, who successivelv tortured her from morning 
to night, were exhausted with fatigue, and ex- 
pressed their astonishment to find her still alive, 
she evidently seemed to recover strength, whilst 
she repeatedly exclaimed, " I am a Christian, and 
no evil is committed amongst us." For several 
days after these acute sufferings, she was brought, 
with Ponticus, to witness the tortures inflicted on 
the other martyrs. At length the concluding scene 
of their own trials arrived : and now their tortures 
were aggravated by all sorts of methods ; no pity 
being shewn to the sex of the one, or the tender 
age of the other. The lad, encouraged by his 
female partner in sufferings, bore with astonishing 
fortitude his accumulated tortures, and then gave 
up the ghost. And Blandina, having again endured 
stripes, the tearing of wild beasts, the iron chair, 



172 



IRENjEUS, 



and the tossing of a wild bull, yielded up her spirit 
into the hands of her beloved Lord. 

In the mean time the savage persecutors, as if 
anxious, even after death, to vent their fury on the 
martyrs, appointed guards, for six days, to watch 
their lacerated remains, lest any of their friends 
should bury them. They then burnt them to ashes, 
and cast them into the river, that there might ap- 
pear no remnant of them on the earth. 

One more circumstance is well worthy of notice. 
Some who, to avoid persecution, denied their Sa- 
viour, were, nevertheless, imprisoned, and after- 
wards punished as severely as their faithful brethren, 
though with this remarkable difference : — The lat- 
ter proceeded to martyrdom with cheerful steps, 
their very countenances being irradiated with grace 
and glory ; whereas the former went on dejected 
and spiritless, and were insulted even by the Hea- 
thens, for their infidelity and cowardice.* 

* See the Epistle of the Churches of Vienne and Lyons, 



IRENES. 173 



CHAPTER II. 

Irenceus appointed bishop of Lyons. — The emperor Com- 
modus protects the Christians, — An account of the 
Valentinians. — lrenceus writes his work against he- 
resies. 

At the commencement of the persecution, some 
of the martyrs, who were then in prison, more 
anxious to maintain the purity of the Christian 
faith than to provide for their own safety, wrote an 
epistle to Eleutherus, bishop of Rome, warning 
him of some of the popular errors of the day, and 
bearing the most honourable testimony to Irenaeus, 
who was deputed to carry their epistle, as a pres- 
byter of eminent zeal and piety. Immediately on 
his return to Lyons, Irenaeus was unanimously 
appointed bishop of the place, in the room of his 
venerable friend Pothinus, who had already been 
crowned with martyrdom. 

Never, perhaps, did a minister enter on a charge 
under more distressing circumstances. Dreadful 
persecutions assailed the Ohurch without, and 
subtle heresies soon after began to harass it 
within ; whilst his office eminently exposed him to 
the attacks of every enemy. Paul's emphatical 
language will accurately describe the labours and 



174 IRENJEUS. 

sufferings which a bishop in that day must neces- 
sarily expect ; — " in labours more abundant, in 
stripes above measure, in prisons more frequent, 
in deaths oft." Surely, under such circumstances, 
no one would enter upon the sacred office, unless 
it were his " earnest expectation and hope, that 
Christ should be magnified in his body, whether it 
were by life or death." 

How long the torrent of persecution raged 
through the streets of Lyons, is uncertain. Let us 
hope that it was but of short continuance : probably 
it spent itself by its own violence. In the mean time 
a protector of the oppressed Christians was grow- 
ing up in the very family of the persecutor. Com- 
modus^, the son and successor of Aurelius, though 
a most worthless and profane prince, was, in one 
respect, more just and equitable than his father. 
During the whole of his reign he granted peace 
to the Church of Christ throughout the world. 
He is said to have been influenced in this matter 
by a favourite concubine, a woman of low rank, 
whose name was Marcia, who, either from pity 
or esteem, espoused the cause of the oppressed 
Christians. (c There is something/' it has been 
justly observed, (C in real Christian virtue venera- 
ble in the eyes of a profligate, though abhorred 
by the proud philosopher or Pharisee ; and God 
can make the basest of persons subservient to the 
purposes of His own glory, and the good of His 
Church, The wretch, Henry the Eighth, no more 



IKENjEUS. 175 

meant the Reformation, than Commodus the pro- 
tection of Christianity. Eventually their lawless 
passions produced these blessed effects."* 

If Commodus at all exerted himself in favour of 
the Christians during the latter years of Aurelius, 
his influence may justly be supposed not to have 
been without effect on the subsequent conduct of 
his stoical parent, who, Ave may conjecture, would 
rather restrain the effects of his hatred to the 
Christians, than allow the boasted calmness of his 
mind to be discomposed by an incessant contro- 
versy with his son. — Commodus succeeded to the 
throne in the year 180. 

Irenaeus appears to have been admirably calcu- 
lated for the important situation in which he was 
placed. The diligence wherewith he applied him- 
self to the duties of his ministry was not more 
exemplary than the assiduity with which he em- 
ployed his pen in defending the religion of Christ. 
He ably refuted the various heresies of the day ; 
the number and malignity of which afford a lament- 
able proof of the corruption which was. already 
creeping into the Church. In this kind of writing, 
indeed, he appears particularly to have excelled. 
He traced the different heresies through their end- 
less ramifications, f pointed out their evil tendency, 

* Haweis's Church History. 

+ The advocates of the different systems of Menander, 
Basilides, Valentinus, Marcion, and other teachers, who slightly 
differed from each other, were all comprehended under the term 



176 IREN^lUS. 

and then contrasted them with the sacred religion 
of inspiration. 

Of the various works which Irenaeus composed, 
his Treatise against Heresies, in five books, is 
almost the only one of which any traces remain. 
This work was written in Greek ; but the original 
has long since been lost ; and it now exists only in 
an ancient and barbarous Latin translation, with the 
exception of several fragments preserved by Epi- 
phanius, Eusebius, and other ecclesiastical writers. 
Notwithstanding, however, all its present disadvan- 
tages, it still displays in many parts much perspi- 
cuity of thought, and brilliancy of expression ; and 
it was, doubtless, at the time of its publication, 
highly beneficial to the cause of Christianity. 

Few readers would be interested in the refuta- 
tion of antiquated heresies, which, though support- 
ed by some learned and philosophical individuals, 
exceeded, in absurdity, all the modern reveries of 
a Swedenburgh, or a Southcott, They originated 
in general from a heterogeneous mixture of the 
Platonic notion of ideas, the Pythagorean mysteries 
of numbers, the theogony of the heathen poets, 
and the Gospel of St. John.* A brief analysis, 
however, of the principal one, which he exposes 
in his first book, may here be not improperly in- 
serted. 

Gnostics, an appellation expressive of superior knowledge; 
which was either assumed by their own pride, or ironically 
applied to them by their adversaries,. 
: * Collinson's Bampton, Lectures. 



IRENxEUS. 177 

The Valentinians, the principal heretics opposed 
by Irenaeus, had invented a monstrous system of 
divinity by the propagation of .Eons or ages, whom 
they divided into male and female. Their principal 
JEon, whom they personified under the names of 
Proarche and Bythos, [before the Beginning', and 
Abyss,] lived for a considerable time in silence and 
repose with Ennoia [Thought]. At length they 
produced two other ./Eons, Nous, [Understanding] 
and Aletheia [Truth]. These two produced 
Logos, [The Word] and Zoe [Life] ; and they in 
their turn produced Anthropos [Man], and Ecclesia 
[the Church]. These constituted the Ogdoad, or 
first eight .^Eons, who were the root and substance 
of all the rest; for Logos and Zoe produced ten 
other iEons ; and Anthropos and Ecclesia twelve 
more. All these together formed the Pleroma, 
or the invisible fulness, in which God especially 
dwells, and makes the fullest discoveries of Himself. 
It was on this account they said that the Saviour, 
whom they did not like to call the Lord, performed 
nothing publicly, during the first thirty years of 
His life, wherein he pointed out the mystery of 
these iEons. They also pretended that the apostle 
Paul referred to the same mystery, when he said, 
that it pleased the Father that in Him should all 
fulness [all the Pleroma] dwell ; * as also when he 
remarked that the Church was His body, the ful- 
ness [the Pleroma] of Him that filleth all in all.f 

* Col. i. 19. t Eph. i. 



178 IREN^BUS. 

At length the last of the Moris, whose name was 
§ophia [Wisdom], wished to go out of the Ple- 
roma ; but was prevented by Horos [the Boundary]. 
From her mental defection, however, proceeded a 
shapeless being called Achamoth, from which sub- 
stance the world was afterwards formed ; the 
tears it shed, in consequence of its being out of the 
Pleroma, producing the water ; its fears the ele- 
ments ; and its laughter the light. As a counter- 
balance to this evil, there were two new emana- 
tions, Christ and the Holy Ghost, who delivered 
it from its passions ; and after some time the 
Saviour, who descended on Jesus at His baptism, 
but left Him before His crucifixion. 

Such is the sum of this extravagant heresy, 
which, amidst its profane absurdities, bears no 
indistinct testimony to the all-important doctrines 
of original sin, and the fall and redemption of 
man. It shews us to what lengths of sublime non- 
sense the human imagination may arrive, when 
freed from the wholesome restraints of Scripture 
The opinions of these heretics are in their nature 
so preposterous, as at first to induce us to suppose 
that they were not worthy of a serious refutation. 
To form, however, a proper opinion on this sub- 
ject, we must transport ourselves to the time in 
which they were first disseminated ; and we shall 
then find, upon the concurring testimony of eccle- 
siastical writers, that they were received by great 
numbers of professing Christians ; that they were 
productive of great immoralities ; and that hence it 



IREN.EUS. 179 

was highly important, for the credit of Christianity, 
as well as for the recovery of the deluded heretics, 
that real Christians should publicly oppose and 
refute these absurd and blasphemous notions. 

Irenaeus having*, in his first book, exposed the 
ridiculous visions of the Valentinians, proceeds in 
the following one to refute them. To adopt his 
own metaphor, he removed the covert and bushes 
from the wild beast, that it might appear in its own 
shape, and be more easily destroyed. He then 
takes occasion to shew that the power of working- 
genuine miracles was still retained in the Church. 
His sentiments, however, are not so explicitly stated 
as to exclude all difference of opinion respecting his 
meaning*. Some have conceived that he intimates 
that miracles of every description were still wrought 
in the Church; and others again, that all Christians 
could perform them. The learned Dr. Jortin con- 
siders that he merely states, that none but true 
Christians possessed the power of working mira- 
cles, and thus expounds the sentiments of Irenaeus. 
" Heretics never had any miraculous powers, much 
less the power of raising the dead : yet this our 
Lord and His apostles have done ; this the brethren 
have often, by their united prayers, obtained from 
God : the dead have been raised, and have conti- 
nued with us for some years. The true disciples of 
Christ receive various gifts, and daily impart them as 
freely as they have received them ; some foretel future 
events, others heal the sick, others expel evil spirits.'' 

In his third book Irenaeus speaks at large re- 



180 IRENJEUS 

specting the writers of the four Gospels, and their 
ability and fitness for their important work. Two 
quotations from him on this subject will not prove 
uninteresting. <c We have not received/' he ob- 
serves, cc the knowledge of the way of our salva- 
tion from any others than those by whom the 
Gospel was brought to us. These persons having 
first preached the Gospel, afterwards by the will 
of God committed it to writing, that it might be, 
for the time to come, the foundation and pillar of 
our faith. For after that our Lord rose from the 
dead, and the apostles were endued from above, 
with the power of the Holy Ghost descending upon 
them, they received a perfect knowledge of all 
things. They then went forth to the boundaries 
of the earth, declaring the blessing of heavenly 
peace, being all of them equally instructed in the 
Gospel of God. Then Matthew, while Peter and 
Paul were preaching at Rome, and founding a 
Church there, wrote his Gospel among the Jews 
in their own language. And after their departure, 
Mark, the disciple and interpreter of Peter, deli- 
vered to us in writing the things that had been 
preached by Peter ; and Luke, the companion of 
Paul, put down in a book the Gospel which that 
apostle had preached. Afterwards John, the dis- 
ciple of the Lord, who also leaned upon His breast, 
published a Gospel while he dwelt at Ephesus, in 
Asia. All these have declared to us, that there is 
one God, the Maker of heaven and earth, men- 
tioned in the law and the prophets ; and one Christ 



1RENA2US. 181 

the Son of God. He, therefore, who does not 
assent to them, despiseth not merely those who 
knew the mind of the Lord; bnt also Christ, who 
is the Lord Himself, and the Father. Such an one 
is self-condemned, resisting and opposing' his own 
salvation, as all heretics do." 

Irenaeus afterwards refers to the different periods 
from which the evangelists commence their Gospel 
histories, and bears the following decided testi- 
mony to the proper Deity of the Lord Jesus Christ : 
" The Word, the Framer of all things, who sits 
upon the cherubim, and upholds all things, having 
appeared to men, has given unto us a Gospel of 
a fourfold character, but joined in one Spirit. 
John's Gospel declares His primary and glorious 
generation from the Father; — In the beginning 
was the Word. Luke's Gospel being of a priestly 
character, commences with Zacharias, the priest, 
offering incense to God. Matthew relates His 
generation according to man ; — The book of the 
generation of Jesus Christ, the son of David, the 
son of Abraham. Mark begins from the prophetic 
Spirit, which came down from above to men, say- 
ing, — The beginning of the Gospel of Jesus Christ, 
as it is written in Esaias the prophet." 

In another part of the same book he thus refers 
to the Divinity and atonement of the Lord Jesus 
Christ, those grand doctrines of our holy religion : 
<( Out of His transcendant love to His creatures, 
He endured to be born of a virgin, Himself united 
manhood to Godhead, suffered under Pontius 



182 



IREN^Us, 



Pilate, rose again, and ascended into heavenly 
brightness. He shall come again in glory, the 
Saviour of all those who are saved, and the Judge 
of those who are judged, banishing into eternal 
fire those who transgress His laws, and despise the 
Father, and His coming. He redeemed us from 
apostasy by His blood, that we might be a holy 
people. The same Person, who suffered under 
Pontius Pilate, is Lord of all, and also King, and 
God, and Judge/* 

In another part of his refutation, having re- 
marked, that the truly spiritual man shall judge 
the Gentiles, the Jews, and the Valentinians ; he 
adds, " He shall also judge the Ebionites [or Uni- 
tarians] : for how can they be saved unless He 
were God, who accomplished their salvation upon 
earth ? Or how shall man pass to God, if God 
have not passed to man ? How could He be greater 
than Solomon, the Lord of David, the conqueror 
of death, if He were the same substance with 
man ?" 

€C With such passages/* observes Mr. Collin - 
son, " as these before him, Dr. Priestley asserts, 
that the primitive fathers, and Irenaeus in parti- 
cular, did not reckon Unitarianism among the he- 
resies of their time. Probably this was not a very 
prevalent heresy ; and, therefore, their censures 
are not so immediately directed against it. But 
with equal cogency of logic might it be contended^ 
that because the controversy between the Church 
of England and the Church of Rome turns not 



iren,£us. 183 

on the Divine atonement, therefore these two socie- 
ties Avere indifferent on that point of doctrine/'* 

Besides the passage from Irenaeus referred to 
above, we find a similar testimony to the Divinity 
of Christ in the fifth book, where, having men- 
tioned the incarnation of Christ, he continues;— 
(c He also remitted the sins of men, and thus 
clearly shewed Himself who He was : for none can 
remit sins but God alone. As man he suffered 
for us ; as God He pities and forgives the trespasses 
that we have committed against our Creator." 

The necessity of the influence of the Spirit is 
thus stated by him in the following passage : " Our 
Lord promised to send the Paraclete, who should 
prepare us for God. For as wheat is a dry mass, 
and cannot be made bread without water ; so nei- 
ther can we be made one in Christ Jesus without 
the water that proceedeth from heaven." 

In his fourth book, having referred to the im- 
portance of a believer's seeking after growth in 
grace, Irenaeus observes, cc It is a good thing to 
obey God, and to believe in Him, and to keep His 
commandments; and this is the life of man: 
whereas not to obey God is evil, and is his death. 
Man, by a greatness of mind bestowed on him by 
God, has knowledge of the good of obedience, and 
of the evil of disobedience ; so that, making expe- 
rience of each by his mind's eye, he may choose 
with judgment the better part." He shortly after- 

* Barapton Lectures. 



184" irenjEus. 

wards adds, <f To make is the property of the 
loving kindness of God : to be made is the property 
of human nature. If, therefore, you offer to God 
what is your part, that is, faith in Him, and sub- 
jection, you will experience the operation of His 
art, and will be the perfect work of God. Whereas, 
if you will not trust in Him, but will avoid His 
hands, the cause of imperfection will be in you for 
disobedience, and not in God, who hath called you. 
He has sent messengers to invite to the wedding ; 
and those who have not obeyed Him, have deprived 
themselves of the King's supper. 

cc They who have gone astray from the Light 
of the Father, and have transgressed the law of 
liberty, have strayed through their own fault, being 
made free of choice, and masters of themselves. 
But God, who foreknows all things, has prepared 
fit habitations for each : to those who seek and run 
after the light of incorruption, He mercifully gives 
the light which they long for; but for those who 
despise it, who avert themselves from it, avoid it, 
and, as it were, blind themselves, He has prepared 
darkness congenial to such haters of the Light : for 
those also who fly from His service is appointed 
suitable punishment." 

The writer of these narratives has neither incli- 
nation, nor ability, to enter into the discussion of 
those mysterious subjects, which have for many 
years unhappily distracted the Church of Christ. 
In a work, however, professing to develope the 
religious sentiments of the primitive fathers, and 



IREN-EUS. 185 

with such a quotation as the preceding before him, 
he considers himself obliged explicitly to state, that 
as far as his acquaintance with their writings ex- 
tends, it appears evident to him that the contro- 
versy which has been so warmly agitated since the 
days of Augustine was unknown in their time, and 
that they in general expressed their sentiments 
respecting the freedom of the human will in lan- 
guage incompatible with that of the school of 
Calvin. 

An author, who has paid considerable attention 
to the religious opinions of the early Christians, 
has made the following remarks on this interesting 
subject : " The fathers of the three first centuries 
appear to me to be unanimous in stating that all 
goodness is from God, and that without Divine 
grace no man can have faith, hope, or charity, or 
obtain eternal salvation : they also appear to me 
to be unanimous in stating, that every man pos- 
sesses a freedom of action, that he is not a slave 
to uncontroulable destiny, but is master of himself 
to choose good or evil, life or death. If there be 
a seeming or a real inconsistency between these 
two statements, it must be attributed to the nature 
of the subject itself ; c in which there is,' to use 
the words of Hooker, ' a gulf, which, while we 
live, we shall never fathom/ I have no doubt that 
the fathers thought that c God our Saviour would 
have all men to be saved, and to come to the know- 
ledge of the truth.'" 

The same writer shortly afterwards adds, " The 



186 



IREN^US. 



whole Epistle of St. Clement to the Corinthians 
is an exhortation to Christians, that being' justified 
by faith they should, by obedience to the motions 
of the Holy Ghost, attain salvation. Justin 
Martyr makes frequent use of the term avre^scria, 
as applied to man's choice of good and evil ; and 
all succeeding fathers use phrases of the same 
import/'* 

* Collinson's Bampton Lectures. 

The reader, who wishes for further information on this sub- 
ject, may satisfactorily refer to the work of a living prelate, the 
Bishop of Lincoln's Refutation of Calvinism. Whatever be the 
merit of this publication, in other lespects, it has irrefragably 
demonstrated, by its numerous and appropriate quotations from 
the fathers, the Anti- Calvinism, if we may be allowed the 
expression, of the Christians of the four first centuries. 



IRENM1US. 



187 



CHAPTER III. 

The revival of the controversy respecting Easter. — Ire- 
nceus's pacific conduct on the occasion. — Severus perse- 
cutes the Christians. — The martyrdom of Irenceus. — 
His character. 

A person of the name of Victor was at this 
time* bishop of Rome ; <e a man/' remarks Dr. 
Cave, (C furious and intemperate, impatient of con- 
tradiction, and who let loose the reins of an impo- 
tent and ungovernable passion." f Alas! how 
lamentable to read that, at so early a stage of the 
Church, a person of such a character should be 
found occupying so important and responsible a 
situation ! 

" Nothing," observes Jerome, <c is more un- 
seemly than a passionate instructor, who, when 
he ought to be an example of gentleness and 
humility to all, is distinguished on the contrary by 
fierce looks, trembling lips, intemperate noise, and 
unbridled revilings. Such a man, instead of, by 
persuasion, recalling to righteousness those who 
wander, by harshness precipitates them into greater 
evil." 

Victor, perceiving that the Asiatic Churches were 

* A. P, 196, f Cave's Life of Irenjeus. 



1SS IREN.EUS. 

unwilling to attend to his injunctions respecting 

the festival of Easter, inveighed against them in 
vehement terms; and finding that, notwithstanding 
his fu'm inations, they continued contumacious, as 
if he felt the spirit of the future papacy residing 
in him, he proceeded, without farther ceremony, to 
excommunicate them. 

The Eastern Churches, in the mean time, little 
intimidated by the threatening^ of Victor, firmly, 
but temperately, justified their conduct, alleging 
that they ought to obey God rather than man. 
Even those of the bishops, who agreed with Victor 
on the point at issue, disapproved of his spirit, 
and strongly urged him to pursue a more tem- 
perate course. The progress of this unhappy 
dissension was at length stopped by the wise and 
moderate remonstrances of Irenaeus, who wrote 
several pacific letters on the occasion. At last he 
expostulated with the proud prelate himself, and 
referred him to the conduct of Poly carp, and 
Anicetus, his predecessor, on that very controversy. 
" The presbyters, who preceded you," he re- 
marks, " communicated with those of their bre- 
thren, who differed from them in opinion on this 
subject ; neither did it occasion a disagreement 
between the blessed Polycarp, and Anicetus, bishop 
of Rome, who retained each his own sentiments 
without contention; and Anicetus, as a mark of 
respect, permitted Polycarp to administer the 
Eucharist in his own church." 

In consequence of the exertions of Irenaeus, a 



IREN.ELS. 



189 



cessation of strife took place, and each party 
agreed amicably to retain their own customs, with- 
out censuring- those who differed from them. The 
name, indeed, of our pious prelate seems well to 
have corresponded with his general character. 
He was a. lover of peace, and a peace-maker: At 
the same time his candour never degenerated into 
indifference. Few men appear more happily to 
have blended genuine candour with holy zeal ; 
faithfulness in bearing testimony against evil with 
the tenderest compassion for the offending person ; 
a constant aim to promote the highest degree of 
piety in himself and others with a readiness to 
make every charitable allowance for the failings of 
good men. 

u If we have not," remarks a popular writer, 
" knowledge enough to coincide in speculation, 
we may at least have charity enough to agree in 
practice, by treating each other's opinions with 
tenderness ; and in all our differences and discus- 
sions keeping in view that beautiful maxim incul- 
cated by a very learned, a very zealous, and a very 
benevolent father, In necessariis unitas, in dubiis 
libertas, in omnibus caritas."* 

The outward peace, which the Church had now 
enjoyed for several years, was at length, in the 
year 202, succeeded by a bitter storm of persecu- 
tion. Although, in his younger days, the emperor 
Sever us had been a cruel op poser of the Christians, 

* Eustace's Preliminary Discourse, p. xxxiv 



190 



_EUS. 



yet, during 1 the ten first years of his reign, he ma- 
nifested little enmity against them. Tertullian, in- 
deed, informs us, that, in consequence of his hav- 
ing- been miraculously cured of a disorder by a 
Christian, whose name was Proculus, he retained 
him as long as he lived in his palace ; and, indeed, 
during that period he appears to have discovered 
no small predilection in favour of the Christians. 
The benefit, however, which he had received, 
though for a time it thus seemed to influence him, 
by no means changed his heart, or produced any 
radical alteration in his feelings respecting them. 

Real gratitude is as a stream supplied by a 
perennial fountain ; but that which springs up on 
some extraordinary occasion in an unfeeling breast, 
is like a summer's flood, powerful in its first effects, 
but of short duration. A man of this character is 
not unfrequently glad to free himself from the 
burden of obligation ; and on some affront, real or 
supposed, will rejoice to return an injury for a 
received kindness. Such was the conduct of this 
savage tyrant. Cruel and unrelenting, * as his 
name implied, finding that the Christians would 
not cease, at his command, to propagate their doc- 
trines, f he forgot all his former obligations and 
promises, and sacrificed their lives at the shrine 
of his cruelty and offended pride. 

* ci Vere Pertinax 5 vere Severus.," was a common proverb 
in his day. 

+ u Juclseos fieri sub gravi poena vetuit : idem etiam de 
Christianis sanx.it." — Spartian. 



REN.EUS. 



191 



The storm of persecution fell, on the present 
occasion, with the greatest weight at Alexandria ; 
but it was also felt in other parts of the empire, 
and particularly, if we may credit Gregory of 
Tours, at Lyons ; to which place the attention of 
the emperor was the more likely to be directed, 
as he had probably been governor of that province 
during the persecution, which raged in the time 
of Aurelius. Thus was Lyons once more dyed 
with the blood of the martyrs ! 

The only account we have of the transactions 
which took place in this city during the present 
tremendous season, is given by the above-men- 
tioned author ; and, as it is not contradicted by more 
ancient writers, it maybe considered as in the main 
authentic. He informs us, that after Irenaeus had 
undergone much preparatory torture, he was put 
to death, and with him almost all the Christians of 
that populous city. The emperor is supposed to 
have been an eye-witness of this persecution ; and, 
indeed, the great numbers that are said to have 
suffered agree but too well with the temper of this 
cruel prince, who had previously conceived a parti- 
cular displeasure against the citizens of Lyons, and 
more especially against its Christian inhabitants. 

Thus lived and died Irenasus, bishop of Lyons ; 
a man eminently distinguished for his love to God, 
and his solicitude for the salvation of his fellow- 
creatures. In zeal, in disinterestedness, and self- 
denial, it would be difficult to find his superior. In 
order that he might promote the best interests of 



192 IRENiEUS. 

his fellow-men, he deemed no dangers or difficulties 
too great to encounter. To accomplish this glo- 
rious design he submitted to learn the barbarous 
language of the country, and scrupled not to ex- 
change the comforts and refinements of his native 
land for the rude manners of an illiterate and 
uncultivated people. Every Christian reader will 
admire this example of pious zeal and benevolence. 
And contemplating the yet deplorable state of many 
nations with respect to Christian light, such an 
instance, it may be hoped, will stimulate those who 
have ability, to promote the progress of the Gospel 
amongst the Heathen ; and some even to join the 
few who have hitherto offered themselves as mis- 
sionaries in so great a service. 

A short character of the writings and life of this 
eminent father, drawn by a celebrated French eccle- 
siastical historian, shall close this account of him : 

" The style of St. Irenaeus (as far as we can 
judge by that part of his works which yet remains) 
is succinct, clear, and strong, but not very sublime. 
He declares himself, in his preface to the first book, 
that the elegancy of a polite dissertation ought not 
to be sought for in his works ; because, residing 
among the Celtae, it is impossible but that he 
should utter many barbarous words ; that he did 
not affect to discourse with eloquence or orna- 
ment, and that he knew not how to persuade by 
the force of his expressions, but that he wrote with 
a vulgar simplicity. He takes more pains to in- 
struct his reader than to divert him ; and he endea- 



IREN.EUS. 



193 



vours more to convince him by the matter which 
he propounded, than by the manner of expressing 
them. It cannot be doubted, that he was a 
very profound scholar in all sorts of knowledge, as 
well profane as sacred. He perfectly understood 
the poets and philosophers. There was no heretic 
of whose doctrine and arguments he was ignorant. 
He had an exquisite knowledge of the Holy Scrip- 
tures ; he retained an infinite number of things 
which the disciples of the apostles had taught by 
word of mouth ; and, lastly, he was exceeding well 
versed in the history and discipline of the Church, 
so that nothing can be more literally true than 
what is attested of him by Tertullian, Irenseus 
omnium Doctrinarum Curiosisslmus explorator. 
Moreover, his learning was accompanied with a 
great deal of prudence, humility, efficacy, and 
chanty ; and it may be justly affirmed, that he 
wanted nothing that was necessary for the qualifi- 
cation of a good Christian, an accomplished bishop, 
and an able ecclesiastical writer."* 



* Du Pin's History of Ecclesiastical Writers, Vol. I. p. 75. 
Edit. Dublin. 1722. 



194 



TERTULLIAN. 



CHAPTER I. 

Tertullian, a native of Carthage. — His conversion to 
Christianity. • — He composes his Apology for the 
Christians. 

Quintus Septimius Florens Tertullianus, or, as 
he is usually called, Tertullian, was born at Car- 
thage, the capital city of Africa, about the year 
160.* He is generally considered the most ancient 
Latin father, Avhose writings are come down to our 
times. The number and significance of his names 
intimate that he was descended from illustrious 
ancestors. The praenomen Quintus was probably 
given him on account of his being the fifth son of 
his parents. His second name, Septimius, seems 
to indicate that he was descended from the Gens 
Septimia, a celebrated tribe among the Romans, 
being first regal, afterwards plebeian, and, lastly, 
consular and patrician. He was probably called 

* Tilleraont. 



TERTULLTAN. 195 

Florens, from some particular family of that name ; 
and Tertullianus from his own father, whose name 
in that case was Tertulius. 

His father, who was a Pagan, held a military 
office under the proconsul of Africa, and appears 
to have been very solicitous about his son's pro- 
gress in literature. As soon as he had passed 
through the usual preparatory studies, which he 
accomplished with great rapidity and success, he 
was sent to the most eminent masters to complete 
his education ; and his attainments were such as 
might reasonably have been expected from a per- 
son of his superior abilities, and who possessed such 
early advantages. 

It appears that Tertullian studied the law as a 
science, but was never called to the bar, or in any 
other way practised as a lawyer. He was deeply 
read in geometry and physics ; was acquainted 
with the best poets and philosophers ; and was well 
versed in historv- Eusebius, after remarking: that 
he was very conversant with the Roman laws, adds, 
that he was likewise ic eminent in other respects, 
and especially renowned among the Latin writers." 
The learned Dr. Cave also, though he acknow- 
ledges with Lactantius, that his style is somewhat 
rugged and obscure, yet confesses that cc it is lofty 
and masculine, and carries a kind of majestic elo- 
quence along with it, that gives a pleasant relish 
to the judicious and inquisitive reader." 

Tertullian possessed great brilliancy of wit, 
though unhappily united to an irritability of tem- 

o2 



196 



TEKTULLIAN. 



per, which he seriously laments in his book of 
Patience. The following words of the Psalmist 
have not inaptly been applied to him : iC His teeth 
were spears and arrows,, and his tongue a sharp 
sword/ 3 He himself acknowledges, that he had, 
in his unregenerate state, drawn his tongue as a 
sword against the true God, and shot his bitter 
words against the sacred religion of Christ. It 
appears also, that, previously to his conversion, 
he was an adulterer ; that he delighted in the 
bloody diversions of the amphitheatre, and that he 
had attained to a dreadful pre-eminence in sin. 
No man, indeed, seems to have been more deeply 
implicated in the abominations of the age ; or to 
have been better adapted, as an instrument of 
Satan, to uphold the tottering fabric of Pagan 
immorality and superstition, than Tertullian, in his 
Gentile state ; so also was no one, after his conver- 
sion, more conspicuous for purity of heart and 
manners, or better qualified, by natural abilities 
and attainments, to attack the strong holds of 
Heathenism with the weapons of keen sarcasm and 
sound argument. 

Tertullian appears to have embraced the Christian 
religion a little before the conclusion of the second 
century, and at the commencement of the reign 
of Severus. It is also highly probable, that he 
shortly after assumed the ecclesiastical character, 
though the exact time of his ordination cannot be 
ascertained. We have no distinct information 
respecting the circumstances which led to his con- 



TERTULUAN. 19? 

version ; but as we are all apt to urge upon others 
those considerations which have most deeply af- 
fected ourselves, we may reasonably suppose that 
he was brought to faith in Christ chiefly by those 
arguments which, in different parts of his writings 
he so powerfully states in defence of Christianity. 
We there find him insisting' upon the antiquity of 
the Mosaic writings, and the mighty works and 
wisdom of that lawgiver; upon the successive 
links of prophecy, which make up one chain of 
connected evidence, conducting the humble en- 
quirer to Christ, with a direction as plain as that 
of the star, which led the wise men from the East 
to the place of our Lord's nativity. We find him 
also continually expatiating on the miracles of 
Christ and His apostles, together with the intrinsic 
excellence and moral efficacy of the Gospel, as 
furnishing indisputable proofs of the truth of our 
religion. These are some of the arguments he 
most frequently urges against his adversaries ; and 
such, therefore, as we may conclude, had the 
greatest effect in producing his own conversion. 

*Not long after he embraced Christianity, Ter- 
tullian composed his admirable Apology, in which 
his eloquence and argumentative powers appear 
most conspicuous. In many respects this work 
resembles that of Justin, on the same subject; but 
the language is more bold, and the style more 
elevated, than that of his predecessor. 

Tertullian does not hesitate to charge his perse- 
cutors with exercising an unjust tyranny; and stig- 



198 TERTULLIAN. 

matizes, in the plainest terms, the inhuman malig- 
nity and cruelty of Nero and Domitian. 

It is probable that this book was written about 
the close of the second century ; at which period 
Severus had not commenced his persecutions 
against the Christians, though at that time they 
were severely treated in Rome by Plautianus, the 
prefect of the city, and by Saturninus, the 
proconsul. Hence Tertullian remarks, " Of all 
your emperors, down to this present reign, who 
understood any thing of religion or humanity, 
name me one who persecuted the Christians. 55 — 
He also denominates Severus, " The most con- 
stant prince;" and in a treatise, which he after- 
wards addressed to Scapula, he remarks, that in 
the first part of his reign he was very indulgent 
to the Christians. Indeed this emperor had pecu- 
liar reason to be so ; for, besides a signal cure, 
which he had received through the instrumentality 
of one of them, he never found a single Christian 
engaged in the factions, either of Albinus or 
Niger; a circumstance which Tertullian delights 
to record. A seditious Christian was an anomaly 
not to be met with, in the early ages of the Church. 
But though Severus issued no edicts against the 
Christians till the year 2G2, the people were too 
hostile to them to restrain their malevolence. They 
had also an old law on their side, which prohibited 
the introducing of a new god, without the approba- 
tion of the senate ; and any pretence, we know, will 
serve an enraged mob for reasons, as well as arms, 



TERTULLIAN. 199 

Tertullian having introduced his Apology, by 
observing, that the Christian cause was the only 
one which the guardians of the Roman empire 
were ashamed to recognize, requests that they will 
permit Truth to wait on them in private, and read 
that Apology he was not suffered to speak. (i We 
enter not upon our defence (he proceeds) by soli- 
citing your favour and compassion, for we know 
the nature of our religion too well to be surprised 
at the unjust treatment it meets with. Christianity 
is a stranger upon earth, and expects not to expe^ 
rience kindness in a foreign land : her extraction is 
Divine ; and her abode, her hopes, her friends, and 
her preferments, are all in heaven. The only 
boon she asks is, that she may not be condemned 
unknown. And what can the laws suffer by ad- 
mitting her to a fair hearing? Will not their 
authority and justice, by such a measure, be ren* 
dered more conspicuous ? Whereas> if you con- 
demn her unheard, you will be chargeable with the 
most flagrant injustice, and be properly suspected 
of remaining in wilful ignorance of a religion 
which, if known, you could not condemn. We 
declare, then, that ignorance is the principal cause 
of your unjustifiable hatred of the Christian name; 
a circumstance which, whilst it may seem to excuse 
your conduct, does in reality bind upon you a 
greater weight of iniquity. What can be more 
unjust, than for men to hate that with which they 
are unacquainted, supposing even that the thing 
itself is deserving of their aversion! For then 



-200 



TERTULLIAN, 



only can any thing reasonably be hated, when we 
are acquainted with its demerits. When, there- 
fore, men will be thus hating in ignorance, may we 
not reasonably suppose, that virtue, as well as vice, 
will frequently fall under their displeasure ? Hence, 
we bring two charges against our opponents : the 
one for hating us ignorantly ; and the other, which 
is connected with it, for hating us unjustly. Indeed 
it is no small testimony of the criminality of your 
ignorance, that numbers, who in former times 
hated us on the same ground, immediately dis- 
missed their hatred, on becoming acquainted with 
our real character and sentiments. In consequence 
of their knowledge of us, they became Christians ; 
and now deeply and publicly lament their former 
ignorance and guilt. 

es The common cry now is, c The city is in- 
vested ; the country, the camp, the provinces, are 
over-run with Christians ; J — and, indeed, their 
numbers are not less than are generally reported. 
This universal revolt of all ages, qualities, and 
sexes, is lamented as a general evil, instead of 
leading you to suspect that there is some secret 
excellence in our religion, which can produce such 
wonderful effects. But nothing will induce some 
characters to entertain rational suspicions, or to 
cultivate an acquaintance with Christianity. It is 
here alone that human curiosity seems to stagnate. 
On this subject ignorance is as much approved of. 
as knowledge is in all others. 

C! But it is objected, that the number of Christians 



TERTULLIAN. 



201 



is no proof of the goodness of their cause: many 
change from better to worse : many desert to the 
wrong side. And who denies this? Yet are any 
of those men, who are hurried away to sin by the 
violence of their passions, hardy enough to appeal 
to public justice in defence of their crimes ? Every 
evil is naturally accompanied with shame and fear. 
The guilty seek for refuge in darkness : when 
apprehended, they tremble ; when accused, they 
deny the charge, and are hardly to be tormented 
into a confession. When condemned, they lament ; 
and whilst they reflect on the number of their sins, 
they impute their guilt to their stars or destiny ; so 
unwilling are they to acknowledge that as their own 
act, which they confess to be criminal. 

cc But do you discover any thing like this among 
Christians ? Not one of them is ashamed, or re- 
pents ; except, indeed, for not having sooner been 
a Christian. If he is summoned to trial, he goes 
to it with an air of triumph ; if indicted, he makes 
no defence ; when interrogated, he frankly con- 
fesses ; and when condemned, returns thanks to his 
judges. What a strange monster of wickedness 
is this, which has not one feature of criminality 
belonging to it ! Nothing of fear, or shame, or 
artifice, or repentance, or sorrow, attending it! 
What a strange evil is this, that makes the guilty 
rejoice, be ambitious of accusation, and happy in 
punishment \" 

How lively a demonstration have w r e here of the 
truth and the power of Christianity; and how dim*- 



202 



TERTULLIAN. 



cult to suppose that such appeals could be made, 
even to the most insensible opponent, without sub- 
duing 1 prejudice, and producing conviction. 

Tertullian afterwards graphically describes the 
hatred of the Pagans to Christianity, notwithstand- 
ing they were obliged to acknowledge its moral 
tendency. cc Some have imbibed such an aversion 
to Christianity, as to prefer acquiescing in the 
grossest injuries, rather than admit it within their 
family. The husband, heretofore regardless of his 
wife's levity, turns her out of doors, as soon as she 
is chaste on principle. The father, formerly so 
tolerant towards his undutiful son, disinherits him 
now that he is become obedient. The master, once 
so kind to his dishonest servant, discards him now 
that he is made faithful. Thus offensive is the 
mere name of that religion, which has produced so 
important a reformation." 

In another part of his Apology, after having 
described, in nervous language, the infamous cha- 
racters whom the Heathens adored as gods, Ter- 
tullian sarcastically adds, cc Even if we were to 
allow that your gods were a good sort of beings, 
yet how much more celebrated characters have you 
left in hell ! There you have retained the wise 
Socrates, the just Aristides, the brave Themistocles, 
the victorious Alexander, the fortunate Polycrates, 
the rich Croesus, and the eloquent Demosthenes ! 
Which of your gods possessed the gravity and 
wisdom of Cato, the justice and courage of Scipio, 
the magnanimity of Pompey, the success of Sylla, 



TERTULLIAN. 



203 



the wealth of Crassus, or the eloquence of Tully ? 
How much Aviser a part would your god-maker 
have acted, if he had deferred his apotheosis till 
the times of these celebrated men, whom, doubtless, 
he foresaw ; but, as he was in a hurry, I suppose, 
and having bolted the door of heaven, he is new 
ashamed to find more illustrious characters groan- 
ing in hell." 

In the following quotation Tertullian appeals to 
the consciences of mankind, and to various popular 
expressions in proof of the real existence of a 
Supreme superintending Providence. " Do you 
wish that we should prove the existence of the One 
true God, from the variety of His wonderful works 
which surround, support, and alternately delight 
and terrify us ? Do you wish that we should prove 
it from the testimony of the soul itself? Confined 
as the soul is in the prison of the body, fettered by 
evil examples, enervated by lustful passions, en- 
slaved by false gods; yet no sooner does it arise, 
as from a surfeit, or sickness, and enjoy some mea- 
sure of health, than it instantly appeals to the Deity, 
and addresses Him by the name of God ! e The 
great God — The good God — What God hath given 
: — God sees it — I recommend to God — and God 
will restore to me.' — These are expressions in 
general use. O, natural testimony of the soul in 
favour of Christianity ! He who pronounces these 
words, looks not to the capital, but to heaven. 
The soul acknowledges the residence of the living 
God; from whence it derived its own origin." 

1 



204 TERTULLIAN. 

The passages, adduced from this excellent work 
of Tertullian, have already been numerous : but the 
reader will not be displeased with- another extract, 
as it affords us a most beautiful description of the 
manners and spirit of the Christians at that time, 
and also shews the astonishing progress which the 
religion of Jesus Christ had made at the end of the 
second century. " We pray/' says this animated 
writer, iC for the safety of the emperors to God, 
even to the true, the living God, whose favour the 
emperors themselves prefer to that of all others, 
who are called gods. We look up to heaven with 
out-stretched hands, because they are harmless — 
with naked heads, because we are not ashamed 
— without a prompter, because we pray from the 
heart. We earnestly request for all emperors a 
long life, a secure empire, a safe palace, strong 
armies, a faithful senate, a well moralized people, 
a quiet state of the world, and whatever else they 
would wish for, either in their public or private 
capacity. These blessings we cannot solicit from 
any other, than from Him from whom we know 
we shall obtain them ; because He alone can grant 
them ; and we are they who may expect them of 
Him, being His servants, who worship Him alone, 
and are ready to lose our life in His service. 
Whilst our hands are thus stretched out in prayer, 
let your tormenting irons harrow our flesh ; let 
crosses suspend us ; let fires consume us ; let 
swords pierce our breasts ; — A praying Christian 

IS IN A FRAME FOR ENDURING ANY THING, 

3 



TERTLLLIAN. 205 

<c How is this, ye generous rulers ? Will ye 
kill the good subject who supplicates God for the 
emperor ? Were we disposed to return evil for 
evil, it were easy for us to revenge the injuries 
which we sustain. But God forbid that His peo- 
ple should vindicate themselves by human fire, or 
be reluctant to endure that by which their sincerity 
is evinced. Were we disposed to act the part, I 
will not say of secret assassins, but of open ene- 
mies, should we want forces, or numbers? Are 
we not dispersed throughout the world ? It is 
true, we are but of yesterday, and yet we have 
filled all your towns, cities, islands, castles, bo- 
roughs, councils, camps, courts, palaces, senate,, 
forum. We leave you only your temples ! 

fi For what war should we not be well prepared,, 
even though unequal in numbers, who die with so 
much pleasure, were it not that our religion re- 
quires us rather to suffer death than to inflict it. 
We might, indeed, without striking a single blow, 
dreadfully revenge ourselves upon you ; for were 
we to make a general secession from your domi- 
nions, you would stand aghast at the silence and 
solitude that would surround you. But we are 
dead to all ideas of worldly honour and dignity. 
Nothing is more foreign to us than political con- 
cerns. The whole world is our republic. We are 
a body united in one bond of religion, discipline, 
and hope. We meet in our assemblies, as those 
who are about to storm heaven with the fervour of 
J.heir devotions; a violence acceptable to God. 



206 



TERTULLIAN. 



We -assemble also to have recourse to the Divine 
oracles for caution and recollection on all occa- 
sions. By the Word of God we nourish our faith, 
erect our hope, and confirm our confidence; and 
we strengthen our discipline by repeatedly incul- 
cating' precepts, exhortations, corrections ; and by 
excommunication, when it is needful. This last, 
as being in the sight of God, is of great weight, 
and a presumptive prelude of the future judgment, 
if any one behave in so scandalous a manner as 
to be debarred from attending our sacred assem- 
blies. 

" Those who preside amongst us are elderly 
persons, not distinguished for opulence, but worth 
of character ; for wealth has no influence with us. 
Every one pays something into the public chest 
once a month, or when he pleases, and according 
to his ability and inclination ; for there is no com- 
pulsion. These gifts are, as it were, the deposits 
of piety ; and are expended, not in feasts and merry 
meetings, but in relieving the needy, supporting 
orphans and decrepit persons, and those who have 
suffered shipwreck ; or who, for the Word of God, 
are condemned to the mines, or imprisonment. 
This very charity of ours has caused us to be 
noticed by some ; See, (say they,) how these 
Christians love one another !" 

He then proceeds to notice their noble charities 
for the benefits of friends and enemies ; their strict 
justice in paying every tax, without fraud or collu- 
sion ; their purity, integrity, heavenly mindedness, 



TERTULLIAN. 207 

and passive endurance of injuries. These were 
prominent features in the character of the primi- 
tive Christians, their enemies themselves being- 
judges ! These were features, too, which testified 
their resemblance to their heavenly Father, and 
evidenced them to be sf sons and daughters of the 
Lord Almighty !" 

A brief account of the nature of the feasts of 
love, celebrated by the primitive Christians, shall, 
at the same time, close this chapter, and our nume- 
rous quotations from Tertullian's Apology. " The 
nature of our supper," he observes, " is indicated 
by its name : it is called agape, a word which, in 
the Greek language, signifies love. We are not 
careful about the expense of this entertainment ; 
for we consider that as gain, which is expended 
with a pious purpose in the refreshment of our 
indigent brethren. From the honourable occa- 
sion of this banquet, you may judge of the manner 
of its being conducted. It consists in the dis- 
charge of religious duties : it admits of nothing 
that is vile, nothing that is immodest. Before we 
sit down, prayer is offered up to God. Those 
that are hungry eat as much as they desire ; and 
every one drinks as much as is useful for sober 
men. We so feast as those who bear in mind that 
they are about to spend the night in prayer to 
God; and we so converse as those who are con- 
scious that the Lord hears them. After the lamps 
are brought, and water to wash our hands, each 
of us, either from some portion of the holy Scrip- 



208 



TERTULLIAN. 



tures, or from the spontaneous feelings of his 
mind, endeavours to praise God in the midst of the 
assembly. Our banquet is then closed, as it com- 
menced, with prayer. We still retain the same 
regard to decency and propriety, as those who 
have rather celebrated an ordinance than partaken 
of a supper," 



TERTULLIAN. 209 



CHAPTER II. 

Terfullian a married man. — His tracts to Jus wife, to 
Scapula, a persecutor, and to the martyrs. — The pecu- 
liar situation of the primitive Christians. — Tertullianh 
rks against heretics. — His tract against the public 
shows of the Pagans. 

The life of Tertullian, like that of many ether 
voluminous authors, derives its principal interest 
from the variety and importance of his writings. 
Several of his productions exhibit, in a lively man- 
ner, his own character, and also point out the state 
of Christianity in his time. We have already 
made copious quotations from his admirable Apo- 
logy, a work which, though not apparently at- 
tended with any immediate benefit to the Church, 
could not fail in some measure to open the eyes of 
the people to discern the immoral tendency of 
Paganism, and the excellency of the Gospel. Thus 
we may conceive that his Apology, and works of a 
similar nature, were imperceptibly preparing the 
nation for exchanging their former superstitions 
for the sacred religion of Christ, and gradually dis- 
posing them to hail with joy the edict which a 
future emperor would issue in its behalf. 

Of the other fathers whose lives are recorded in 
these narratives, there is no intimation that any of 

p 



210 TERTULLIAN. 

them were ever married ; though their own silence, 
or that of contemporary authors, especially where 
there is so general a dearth of materials, by no 
means proves that they lived a life of celibacy. It 
is certain, however, that Tertullian was a married 
man. But we have no information respecting the 
name of his wife, or of the time of his marriage. 
Two of his treatises, addressed to his wife, still 
remain, which display much of the character of 
their writer. In the first tract he advises her, in 
case of her surviving him, not to enter into a se- 
cond marriage. cc We readily acknowledge/' he 
observes, " that the union of man and woman is 
blessed by the Lord, for we know that He devised 
and granted it to the human race for the purpose 
of peopling the world, and building up mankind ; 
nevertheless, it ought to be only a single union. 
For Adam was the only husband of Eve, and Eve 
his only wife : there was one woman, one rib." 

In his second tract, Tertullian, with much 
greater propriety, enlarges upon the evils and hin- 
drances to be expected from a believer's marrying 
a Heathen ; and hence urges on his wife, in case 
she should again enter into the marriage state, the 
great importance of her being united with none 
other than a believer. He then concludes with the 
following pleasing description of the blessedness of 
a truly Christian marriage : 

" The Church makes the treaty ; the oblation 
confirms it: when sealed, the angels announce it, 
and God the Father ratifies it. These two are 



TERTULLIAN. 211 

one flesh ; and where there is one flesh, there is 
also one spirit. They pray together, they medi- 
tate together, they fast together; they direct each 
other, they exhort each other. They are equally 
in the Church of God, equally in the Divine espou- 
sals. In seasons of trial and affliction neither of 
them conceals any thing from the other, or shuns 
the other, or is burdensome to the other. They 
cheerfully attend each other in sickness, and sup- 
port each other in poverty. Their alms are with- 
out grudging, their sacrifices without parsimony, 
their daily exertions without impediment! No 
stolen embraces, no trembling congratulation, no 
whispered benediction ! They unite together in 
singing psalms and hymns, and mutually stimulate 
each other in the high praises of their God. 
Christ sees and hears such things, and rejoices. 
He sends them His peace. Where these two are, 
there also is He ; and where He is, there is not the 
evil one." 

Tertullian's writings, both as it respects his dic- 
tion and sentiment, are in some places confessedly 
harsh and forbidding. His style, however, is for 
the most part keen and sententious ; and his obser- 
vations are in general solid and important, and well 
calculated for edification and usefulness. Indeed, 
from the period of his conversion to that of his 
death, few of his years appear to have been undis- 
tinguished by some useful publication. At one 
time we find him manfully attacking the armies of 
the aliens ; at another, rallying his fellow-soldiers 

p2 



2\2 TERTULLIAN. 

to the standard of the Cross. Now he is exhorting 
his Christian brethren to aim at greater holiness 
of heart and life ; and now encouraging them in 
the prospect of imprisonment and martyrdom. 
Some additional extracts shall be made from his 
writings, which will probably be considered little 
inferior in interest to those already quoted from 
his Apology. 

Notwithstanding the attempts which Tertullian 
had already made, to vindicate the religion of 
Christ, Scapula, the proconsul of Africa, carried 
on the persecution with great asperity. Roused, 
but not dismayed, by the awful scene around him, 
our author proceeded to address a short tract to 
the persecutor himself in favour of the suffering 
Christians, in which there are some circumstances 
related by him well worthy of attention. He men- 
tions, as an indubitable fact, that the emperor 
Severus had been cured of a dangerous sickness 
by the application of oil, which was used by a 
Christian of the name of Proculus, who remained, 
till the time of his death, in the palace ; and that in 
consequence of this cure the emperor was for 
several years friendly to the Christians, and even 
conferred special marks of favour upon some who 
had embraced their religion. He also states, that, 
during a season of fierce persecution in Asia, all 
the Christians of the district voluntarily presented 
themselves in a body before the tribunal of Anto- 
ninus the proconsul. Their object in this appa- 
rently rash act cannot new be ascertained. It is 



TERTULLIAN. 213 

not improbable that, they hoped the view of their 
numbers and constancy would excite the pity or 
respect of their persecutor. He, however, either 
unable to comprehend their motives, or despising 
them, ordered a few of them to be put to death, 
and dismissed the rest with these words : cc Un- 
happy men, if you are weary of your lives, is it so 
difficult to find precipices and halters?" 

At length the emperor himself, being* alarmed, 
as some suppose, by the increasing* numbers of the 
Christians, dismissed all his former predilection for 
them, and issued edicts to suppress the propaga- 
tion of the Gospel. The elfect may easily be con- 
ceived. The persecution, which was before par- 
tial, and chiefly in places remote from the residence 
of the emperor, now became more violent and 
universal. How Tertullian escaped we have no 
information. He was still, however, actively em- 
ployed in the cause of Christ and His people. 
Having on a former occasion been their undaunted 
advocate in the presence of their enemies, he now 
wrote a tract for the consolation of such of them 
as were imprisoned for their religion, wherein he 
represents them rather as objects of congratulation 
than of pity. — {C They were, indeed, in prison, the 
house in which the devil confines his own family ; 
but they were now no longer in danger of wit- 
nessing the Heathen solemnities, smelling their 
impure sacrifices, hearing the clamours of the 
people, or beholding their public debaucheries/* 

This passage of Tertullian may afford us no 



214 



TERTULLIAN. 



inadequate idea of the very peculiar situation and 
conduct of the primitive Christians. In every 
direction, and in every shape, the impure supersti- 
tion of their Heathen neighbours presented itself 
to their view, whilst they scrupulously avoided 
shewing it the most trifling" mark of respect, lest 
they should indirectly be paying homage to the 
Pagan mythology, or derogating from the majesty 
of the true God. " The religion of the nations/' 
observes an historian of great celebrity, " was not 
merely a speculative doctrine professed in the 
schools, or preached in the temples. The innu- 
merable deities and rites of polytheism were closely 
interwoven with every circumstance of business or 
pleasure, of public or private life ; and it seemed 
impossible to escape the observance of them, with- 
out at the same time renouncing the commerce of 
mankind and all the offices and amusements of 
society. The important transactions of peace and 
war were prepared or concluded by solemn sacri- 
fices, in which the magistrate, the senator, and the 
soldier, were obliged to preside or participate. The 
public spectacles were an essential part of the 
cheer ful devotion of the Pagans ; and the gods were 
supposed to accept, as the most grateful offering, 
the games that the prince and people celebrated in 
honour of their peculiar festivals. The Christian, 
who with pious horror avoided the abomination of 
the circus, ■ or the theatre, found himself encom- 
passed with infernal snares in every convivial 
entertainment, as often as his friends, invoking the 



TERTULLIAN. 215 

hospitable deities, poured out libations to each 
other's happiness. When the bride, struggling 
with well-affected reluctance, was forced in hyme- 
neal pomp over the threshold of her new habita- 
tion, or when .the sad procession of the dead slowly 
moved towards the funeral pile ; the Christian, on 
these interesting occasions, was compelled to desert 
the persons who were the dearest to him, rather 
than contract the guilt inherent to those impious 
ceremonies. Every art and every trade that was 
in the least concerned in the framing or adorning 
of idols was polluted by the stain of idolatry. 
Even the common language of Greece and Rome 
abounded with familiar and impious expressions, 
which the imprudent Christian might too carelessly 
utter, or too patiently hear. Such was the anxious 
diligence which was required to guard the chastity 
of the Gospel from the infectious breath of ido- 
latry/'* 

But the most extensive, and, as some suppose^ 
the most valuable, of Tertullian's writings, were 
those of a polemic nature. With respect to these, 
M. Balsac remarks, " Though we should grant 
that his style is of iron, yet the nicest critics must 
likewise own that from this iron he has forged 
most excellent weapons ; has defended the honour 
and purity of Christianity ; quite routed the Valen- 
tinians ; and struck Marcion to the very heart." 

These tracts are now, indeed, less interesting to 

* Gibbon's Decline and Fall of the Roman Empire. 



216 TERTULLIAN. 

us than some of his other works, as the greater part 
of the heresies he combats are happily forgotten - 
although they were, doubtless, of great import- 
ance at the time they were written. For such a 
kind of composition this author appears to have 
been admirably calculated. We may say of him, 
in the language of Dr. Johnson, ci He was formed 
for a controvertist ; with sufficient learning ; with 
diction vehement and pointed; with unconquerable 
pertinacity ; with wit in the highest degree keen 
and sarcastic ; and with all those powers exalted 
and invigorated by just confidence in his cause." 
Thus qualified by nature and education, and clad 
in the armoury of heaven, he went forth to combat 
the various errors with which the Church was then 
infested. 

Having remarked, in his Prescriptions of here- 
tics, that their errors were foretold by Christ and 
His apostles, Tertullian refers to the universal con- 
sent in doctrines which obtained amongst the va- 
rious Christian communities formed by the apos- 
tles, as affording no small testimony in their 
favour. 

" Would you employ your curiosity in the im- 
portant business of your salvation ? — run through 
the apostolic Churches, in which are the chairs 
once filled by the apostles ; where their authentic 
epistles are read, conveying the sound of their 
voices, and representing their different persons. 
Do you live in the neighbourhood of Achaia ? — you 
have the Church at Corinth. If you are not far 



TERTULLIAN. 21? 

from Macedonia, you have the Church at Philippi 
and Thessalonica. If you pass into Asia, you 
have Ephesus; and if you live near Italy, there is 
Rome ; an authority to which we can readily ap- 
peal. Thrice- happy Church, which the apostles 
fully impregnated with all their doctrine, and with 
their blood ! It was in Rome that Peter was cruci- 
fied, after the manner of our Lord, and Paul 
beheaded, like the Baptist. It was in Rome that 
the apostle John was cast unhurt into a cauldron 
of boiling oil, and afterwards was sentenced to be 
banished to the isle of Patmoe." 

But whilst Tertullian joyfully appealed to Rome, 
as still retaining-, with other apostolical Churches, 
the purity of the Christian doctrine, he was far 
from attributing to it, or its bishop, any peculiar 
authority. In his treatise concerning Chastity, 
which he denominates cc the flower of morals, the 
honour of the body, and the foundation of holi- 
ness," he censures, with deserved severity, the 
extravagant pretensions which already began to 
characterize the Roman see. " I hear/' says he, 
t( that a decree, a peremptory decree, has been 
issued. The chief pontiff, forsooth, the bishop of 
bishops, declares, ' I absolve penitents from the 
sins of adultery and fornication V O edict, 
pregnant with every abomination !" Shortly after- 
wards he adds, " Who can pardon sin, but God 
alone ? This is, indeed, the prerogative of the 
Lord, not of the servant ; of God himself, not of 
the priest/' 



218 



TERTULLIAN. 



Tertullian's five books against Marcion, who 
blasphemously pretended that the Law and the 
Gospel were contrary to each other, and therefore 
derived their origin from different gods, must have 
been a truly important work in his day. {( In 
these books/* remarks an author, who is conver- 
sant in the writings of the fathers, ec he establishes 
the being and attributes of God ; shews that evil, 
both in angels and men, proceeded from their free 
will ; and that the power to commit sin is the con- 
sequence of this liberty ; that God will not change 
His councils, but that all the sins and follies, 
which are the consequence of this freedom of 
will, shall, in the end, turn to the glory of God ; 
shews the real incarnation of the Messiah, and 
vindicates the rites and ceremonies of the Jewish 
law against the objections of Marcion and his 
disciples."* 

In his work against Praxeas, he defends the doc- 
trine of the Trinity ; but fails, as all must who 
attempt, by their illustrations, to penetrate the veil 
with which God has been pleased to conceal this 
Divine mystery. The following judicious obser- 
vation on this subject, from the above learned 
writer, is deserving of serious attention. cc There 
are/* he remarks, " many ingenious things in this 
tract; but when a doctrine of pure revelation, as 
the doctrine of the Trinity is, becomes subject 
to the common rules of ratiocination, to which 

* Dr. A. Clarke's Succession of Sacred Literature. 



TERTULLIAN. 219 

they are utterly inapplicable, strange assertions, if 
not erroneous deductions, must be the result."* 
Dr. Watts has made a nearly similar observa- 
tion, though unhappily he did not always him- 
self attend to it : — <c Let us pay the homage of 
our understandings to the Supreme incompre- 
hensive, by firmly believing what God has plainly 
revealed ; and wait for the favours of higher 
illumination in the regions of light and immor- 
tality." 

In his piece on Shows, Tertullian maintains, 
that these secular amusements belong to the pomps 
and vanities of the world, which were plainly 
abjured by Christians in baptism. He also re- 
lates a singular anecdote of a Christian woman 
being possessed by a devil, during her attend- 
ance at one of these Heathen spectacles ; and 
adds, that when the exorcist came to eject him, 
and demanded how he dared to enter a body con- 
secrated to Christ, the devil boldly answered, " I 
found her on my own premises." Towards the 
end of this treatise, he strongly inveighs against 
Christians conforming to the amusements of the 
Pagan world, and concludes with an animated 
description of the superior pleasures of the be- 
liever. 

fC God forbid that His own people should take 
pleasure in such destructive amusements — that they 

* Dr. A. Clarke's Succession of Sacred Literature. 



220 



TERTULLIAN. 



should pass from the House of God to the house of 
the devil. What ! shall those hands, which were 
lately lifted up in prayer to God, now be wearied 
in clapping a comedian ; or that mouth, which 
littered the c amen' in the sanctuary, be occupied 
in extolling the feats of a gladiator? Do you still 
suppose, that the short span of life requires amuse- 
ments ? Why, then, are you so ungrateful, as not 
to acknowledge and be satisfied with the variety of 
superior pleasures bestowed on you by the Al- 
mighty ? What can be more delightful than 
reconciliation with God our Father and our Lord, 
than the revelation of truth, than the exposure of 
error, and the pardon of innumerable sins? What 
pleasure more sublime than a rejection of plea- 
sure, a contempt of the world, true liberty, an 
upright conscience, a contented life, and a death 
spoiled of its terrors ? What ! are you enabled to 
spurn the Heathen gods, to expel daemons, to cure 
diseases ? * Are you favoured with revelations, 

* This is a bold appeal of Tertullian to a supposed acknow- 
ledged fact, though numbers in our day may not be read) 7 to 
give him credit for it. But whether, in his time, such miracu- 
lous cures and expulsions were wrought or not, he never could 
have made this appeal to the supposed conviction of the people, 
if there had not been, from antecedent miracles, actually 
wrought a certain predisposition in men's minds to believe them. 
It is foreign to the object of the writer of these narratives to 
attempt to discriminate between such miracles as were genuine, 
and such as were forgeries. He cannot, however, refrain from 



TERTULLIAN. 221 

and do you live to the glory of the true God ? 
These are the pleasures, these are the specta- 
cles, of Christians, sacred, perpetual, and gra- 
tuitous ! 

tc Consider it as your circus to view the course 
of the age, to reckon the lapse of years, to look 
forward to the goal of life, to defend the cause of 
the Church, to cleave to the banner of the Most 
High, to rouse yourself at the angel's trumpet, and 
to glory in the palm of martyrdom. If works of 
literature delight you, we possess a sufficiency of 
learning, an abundance of verses, sentiments, and 
even songs. We have the words not of fable, but 
of truth ; not in illusion, but simplicity. Do you 
desire contests, and wrestlings } They are at 
hand, and neither few in number, nor in interest. 
Behold Impudence overthrown by Chastity ; Per- 
fidy slain by Fidelity ; Cruelty bruised by Commi- 
seration ; Petulance cast down by Modesty ! Such 
are the contests we are engaged in : such the con- 
flicts in which we are crowned ! Do you even 

remarking, that fictitious miracles, from the facility of their 
being discovered, and the scandal which such a discovery would 
necessarily attach to the party concerned in them, must have 
been highly injurious to the cause of Christianity; or ra- 
ther, to adopt the nervous language of Bishop Watson, " that 
nothing but the recent prevailing evidence of real, unques- 
tioned, apostolical miracles, could have secured the infant 
Church from being destroyed by those which were falsely as- 
cribed to it." 



222 TERTULLIAN. 

wish for blood ? You have the blood of Christ. 
O, what a spectacle, my friends, is approaching, 
in the triumphant and glorious advent of our 
Lord ! What will then be the exultation of 
angels ; the splendour of saints as they rise from 
their graves ; the reign of the just ; and the city 
of the New Jerusalem !" 



TERTULLIAN. 223 



CHAPTER III. 

Tertullian joins the Montanists. — The sentiments of Mon- 
tanus. — Tertullian' s increasing austerity — His trad 
on the military crown. — His account of the state of 
Heathen children. — His character, and death. 

A certain harshness of disposition was too pro- 
minent a feature in the character of Tertullian. It 
was, indeed, his principal defect. It cast a gloom 
over his religion ; and, whilst it added an undue se- 
verity to his censures, greatly diminished their effi- 
cacy. {C There is/' remarks Mr. Cecil, " a hard, 
dry, and repelling mode of reproof, which (ends ra- 
ther to shut up the heart than open it. The tempest 
may roar, and point its hail-shot at the traveller ; 
but he will rather wrap himself closer in his cloak 
than quit it, till the sun breaks out again." 

This constitutional severity of character unhap- 
pily increasing with his years, led Tertullian to 
impute a laxity of discipline to the general 
Church ; a charge which few moderns would have 
brought against it. At length he became ac- 
quainted with the Montanists, a sect who claimed 
extraordinary gifts of the Holy Ghost, and were 
especially noted for the austerity of their manners, 
and the rigidness of their discipline. Their sen- 
timents, and the apparent sanctity of their Jives, 

i 



224 TERTULLIAN. 

seduced our unwary African. He became incor- 
porated with them, wrote in their defence, and 
stigmatized the general Church as natural or car- 
nal.* After some time, however, Tertullian sepa- 
rated from the Montanists also, so that what was 
remarked of Erasmus seems equally applicable to 
him: — ' c He had determined rather what to con- 
demn, than what to approve." He was not of the 
general church, he was not of the Montanist 
church We cannot doubt that he was savingly 
united to the mystical Church of Christ, of which 
the name of every member is enrolled in heaven. 

* Montanus, the founder of this sect, was an obscure man, and 
a native of Pepuza, a village in Phrygia. He made no altera- 
tions in what may be termed the essential doctrines of Christi- 
anity, but professed that he had a Divine commission to give 
the finishing touch to the precepts delivered by Christ and His 
apostles. For this purpose he enjoined the necessity of multi- 
plying fasts; prohibited second marriages, and the re-admission 
of persons into the Church who had fallen into gross sins ; con- 
demned any attention to ornaments of dress, or philosophical 
attainments; and objected to Christians attempting to save their 
lives during seasons of persecution either by flight or money. 
After some time he was publicly excluded from communion 
with the general Church; but was still greatly esteemed by 
numbers of Christians, who professed themselves his followers. 
Such is the account generally given of Montanus. It should, 
however, be received with caution, as almost the whole of our' 
information respecting him is derived from his enemies. We 
may add, that the account itself bears the appearance of a cari- 
cature of religion, though there must have been evident symp- 
toms of enthusiasm and extravagance in Montanus, or he would 
not have been excluded from the Church. 



TERTULLTAN. 225 

Dr. Johnson, after referring to a somewhat 
similar circumstance in the life of our great epic 
poet, concludes with this important observation : 
ce To he of no church is dangerous. Religion, of 
which the rewards are distant, and which is ani- 
mated only by faith and hope, will glide by degrees 
out of the mind, unless it be invigorated and re- 
impressed by external ordinances, by stated calls 
to worship, and the salutary influence of example, 
Milton, who appears to have had full conviction of 
the truth of Christianity, and to have regarded the 
Holy Scriptures with the profoundest veneration, 
to have been untainted by any heretical peculiarity 
of opinion, and to have lived in a confirmed belief 
of the immediate and occasional agency of Pro- 
vidence, yet grew old without any visible wor- 
ship. M 

We do not mean to suggest that Tertullian ran 
into the excess here attributed to Milton, and still 
less that in the distribution of his time there was 
no hour set apart for private or family prayer. 
His proceedings, nevertheless] had a tendency to 
lead him ultimately to adopt these errors. Dis- 
gusted with the laxity of the general Church, and 
afterwards with the enthusiasm of the Montanists, 
it is highly probable, if he had been a layman, that 
he would not only have departed from those com- 
munities, but have discontinued the public exer- 
cises of religion. He continued, indeed, as a 
presbyter, to teach and officiate in a separate con- 
gregation with a small number of followers, But 

9 



226 TERTULLIAN. 

this very circumstance occasioned only another 
unhappy division among the Christians. 

Thus Tertullian, who had been so tenacious of 
the purity and discipline of the Church, became 
an instrument of creating farther schism ; — a schism 
which was not even palliated by the plea of zeal 
for any important doctrine, but occasioned by an 
unhappy attachment to certain uncommanded aus- 
terities and bodily mortifications. 

But though Tertullian's intercourse with the 
Montanists did not materially deteriorate the sound- 
ness of his creed, it appears to have increased the 
natural harshness of his character. No longer 
contented with extolling a life of celibacy, or mo- 
nogamy, he now branded second marriages with 
the opprobium of adultery, and seemed to exclude 
the unchaste from the possibility of repentance. 
At the same time, acting according to the literal 
sense of the apostle's words, that " they that have 
wives be as though they have none/' he separated 
from his own wife by mutual consent, under the 
plea of leading a life of greater purity and devo- 
tion. 

We cannot but regret that this sensible and 
pious father should have thus tarnished the simpli- 
city of his religion by adopting in so great a degree 
the gloomy notions of the ascetic; and thereby 
have countenanced, by his example, those absurd 
and forbidding habits and superstitions, which 
afterwards overspread the Christian world. (C The 
virtue enjoined by the precepts, and recommended 



TERTULLIAN. 227 

by the example, of our Lord, is a human virtue, 
growing out of the constitution of our nature, and 
the relations of society ; not extinguishing the pas- 
sions, but regulating them ; not a speculative 
metaphysical theory, but practicable in the daily 
intercourse of life; not affecting extremes which, 
from their ostentation, captivate the unthinking 
multitude, but moderate, consistent, begun in sin- 
cerity, and completed with steadiness."* 

No production of Tertullian was more character- 
istic of the man than a piece entitled, ec The Mili- 
tary Crown." It was written on the following 
occasion. At a public donative, presented to the 
Roman army, every soldier was required to wear 
a laurel crown. One soldier, who was a Christian, 
refused to obey the injunction, and carried it in his 
hand. His conduct was censured by the gene- 
rality of believers in that day, as tending unneces- 
sarily to irritate the reigning powers. At the same 
time he was condemned by his officers to be 
severely scourged, and imprisoned, for his contempt 
of orders. The soldier, however, found in our 
author a strenuous defender of his scruples. Not 
contented with applauding the honest, though mis- 
applied motives, by which he probably was ac- 
tuated, Tertullian commended the very conduct of 
the soldier, and published this tract, in which he 
represents him as a Christian confessor and a, 
martyr. 

* Collinson's Bampton Lectures, 
9 % 



228 -TERTULLIAN, 

But whilst truth obliges us to acknowledge the 
defects of Tertullian, the same principle requires 
that we should do full justice to his various and 
indubitable excellencies. The superficial or pre- 
judiced observer may be disgusted with the rug- 
gedness of the soil ; but the attentive enquirer 
searches out the rich ore beneath it. If this Afri- 
can father possessed not that sympathy with the 
weak, which forms so beautiful a part of the 
Christian character,, it must be acknowledged, that 
he was the very reverse of the timid professor, 
who shrinks at every appearance of opposition ; 
or the heartless one, who requires a thousand 
reasons to induce him to take a useful step. If he 
was not a Barnabas, a son of consolation 3 he was 
eminently a Boanerges, a son of thunder. If he 
was not a skilful casuist, he was a faithful herald. 
From the time of his conversion to his death, nei- 
ther reproach, nor persecution, nor the infirmities 
of old age itself, could impede his steadily pursuing 
what he deemed the path of duty. Let who would 
be cold, worldly, or heretical, he always appeared 
serious, and in earnest ; ever ready to defend the 
essential doctrines of Christianity ; one who un- 
doubtedly honoured and loved the Saviour; and 
who daily hazarded his life for the name of our 
Lord Jesus Christ. 

We cannot forbear referring to one work more 
of Tertullian, as it presents us a melancholy in- 
stance of the superstition of Pagans in his day 5 
and affords an ingenious interpretation of a text, 

1 



TERTULLIAN- 



229 



the meaning of which has long been disputed. In 
his Treatise on the Soul, he observes of the child- 
ren of Heathen parents, that from their very 
conception they were dedicated to the daemons 
whom they worshipped, and relates at large the 
various impure and superstitious rites which were 
used on the occasion. He, therefore, affirms that 
no child among the Heathens was born in a state 
of purity ; and that it was by no means strange, 
that daemons should possess, from their youth, 
those who were thus early dedicated to their ser- 
vice. He then applies to this circumstance St. 
Paul's words,* " The unbelieving husband is 
sanctified by the wife, &c. else were your children 
unclean ; but now they are holy ;" — meaning that 
a child of a Christian parent, from its infancy, was 
consecrated to the true God, instead of being 
subjected to the impure and unhallowed rites of 
Pagan superstition. f 

* 1 Cor. vii. 14. 

+ u Superstitio Romana deara finxit Alemonam alendi in utero 
foetus, et Nonam et Decimam a sollicitioribus mensibus, et Par- 
tulam quae partum gubernet, et Lucinam, quae producat in 
lucem. Ita omnes idololatria obstetrice nascuntur, dura ipsi 
adhuc utero infulis apud idola confectis redimiti, genimina sua 
deemoniorum candidata profitentur, dum in partu Lucinae et 
Dianae ejulatur, dum pertotam hebdomadam Junoni mensa pro- 
pooitur, dum ultima die fata scribenda advocantur, dum prima 
etiam constitutio infantis super terram Statinae deae sacrum est. 
Quis non exinde aut totum filii caput reatui vovet, aut aliquem 
excipit crinem, aut tota novaculaprosecat, aut sacrificio obligat, 
aut sacro obsignat, pro gentica, pro avita, pro publica, aut 



230 TERTULLIAN. 

How Tertullian endured his last illness, and 
what remarks he made at the near approach of 
death, we have no information ; a circumstance 
which every reader must regret. Nothing, indeed, 
is frequently more interesting or edifying than the 
behaviour of eminent persons in their last mo- 
ments ; in that solemn scene of life.* in which we 
must all, sooner or later, act so important a 
part. 

We learn from Jerome, that he lived to a very 
advanced and decrepit age, though he records 
not the time of his death. It is probable that 
he was gradually worn out by the decays of 
nature, and expired about the middle of the third 
century; — u So he gave up the ghost, an old 
man, and full of years ; and was gathered to his 
people/* 

Thus died Tertullian, about the ninetieth year 
of his age; justly censured for the severity and 
harshness of his manners; and as deservedly praised 
for the variety of his talents, the extent of his 
learning, and the sincerity and stedfastness of 
his piety. 

privata derotione ? Sic igitur et Socratem puerum adhuc spiritus 
daemonicUs inyenit. Sie et omnibus genii deputantur quod 
daemonum nomen est, adeo nulla ferme nativitas munda est, 
utique ethnicorum. Hinc enim et apostolus ex sanctiiicato 
alterutro sexu sanctos procreari ait, tarn ex seminis praerogativa 
quam ex institutionis disciplina>" &c. Tertul. de Anima. 



231 



O RIG EN 



CHAPTER I. 

Origen is piously instructed by his father. — Seeks for 
mysterious meanings of Scripture. — Is sent to the school 
at Alexandria. — Observations on Clement , its president. 
— The martyrdom of Origen 1 s father . 

We are informed, that there was a law among 
the ancient Egyptians, authorising* proper persons 
to sit in judgment on the characters of the de- 
ceased, that they might ascertain the degree of 
praise or censure due to their memories. It may 
be supposed that sucli a practice was calculated to 
produce a happy effect on the morals of survivors. 
The prospect of posthumous celebrity would sti- 
mulate the ingenuous in the career of virtue, 
whilst the profligate would be restrained in their 
evil courses by the dread of future infamy. 

Every biographer should consider himself as 
vested with an office similar to that of these 
Egyptian judges. He should endeavour impar- 
tially to weigh the excellencies and defects of the 



232 ORIGEN. 

different subjects of his narratives ; and relate them 
in such a manner,, as may tend to lead his readers 
to emulate the former, and avoid the latter. 
These observations are of general application ; 
but they will be more especially useful in estimat- 
ing the character of Origen. 

There is, indeed, something in this celebrated 
father most strange and complex. We behold 
in him unquestionable piety, ardent zeal, unre- 
mitting industry, and uncommon disinterestedness, 
blended with such singularity and austerity of man- 
ners, and such daring and fanciful speculations, 
as have caused ascetics in the succeeding centu- 
ries, the self-righteous in the present day, and 
heretics in every age, to claim him as their friend. 
The writer despairs of doing justice to so extraor- 
dinary a character ; he will not, however, wilfully 
misrepresent him. 

Origen was born in the city of Alexandria, in 
the sixth year of the emperor Commodus, and in 
the year of our Lord 185. He was surnamed 
Adamantius, probably on account of his invincible 
fortitude in the cause of religion, and his inflexible 
perseverance in a life of voluntary poverty and 
mortification. His father, whose name was Leo- 
nides, appears to have been in easy circumstances. 
His family consisted of seven children, of which 
Origen was the eldest. Of the rest we have no 
information ; and who, it has been enquired, can 
hope, that of any progeny more than one shall 
deserve to be mentioned. Leonides was a Christian 



ORIGEN. 



233 



of genuine piety and simplicity of character,, and, 
as will afterwards be seen, a martyr. 

Under his paternal roof Origen was instructed 
in the rudiments of classical literature, and the 
first principles of Christianity ; his pious father, at 
a very early age, endeavouring to impress his mind 
with the nature and importance of Divine things. 
For this purpose he read and explained to him the 
Sacred Scriptures, habituated him daily to peruse 
them in private, and directed him to commit differ- 
ent portions to memory. In this pleasing employ- 
ment he met with every encouragement which the 
docility and genius of a pupil could afford. 

Born for research, and naturally averse to gaiety, 
young Origen applied himself with astonishing- 
assiduity and perseverance to all his studies; but 
in those of a religious nature his whole soul was 
engaged. At the same time his inquisitive mind, 
dissatisfied with what he deemed a superficial ac- 
quaintance with the Scriptures, led him to seek 
for deep and mysterious meanings. He would also, 
occasionally, while engaged in attendance on his 
father's instructions, put such questions to him, as 
the good man was not always prepared to an- 
swer. 

Leonides now experienced all that pleasure so 
natural to a fond parent, on discovering daily 
increasing manifestations of genius and under- 
standing in a beloved child. It is also to be hoped, 
that, as a Christian parent, he ce rejoiced with 
trembling/' He must have been aware, that piety 



234 0RIGE5. 

is not necessarily connected with precocity of 
genius ; and that men of eminent talents, though 
their piety be unquestionable, have not unfre- 
quently been far exceeded in depth of piety and 
clearness of religious views by persons of very 
inferior attainments. Whatever were the feelings 
of Leonides on this subject, he had the prudence 
to check the juvenile curiosity of Origen, and to 
admonish him not to dive too deeply into the things 
of God, but to be satisfied with the plain and ob- 
vious meaning of the Scriptures. Happy would it 
have been for Origen and his learned admirers, if 
they had strictly attended to this imoprtant advice. 

Thus from his earliest years did Origen mani- 
fest a cordial reverence and love for the Sacred 
Records, though unhappily blended with a taste 
for hidden and fanciful interpretations ; a turn 
of mind which, in after-life, operated but too suc- 
cessfully in obscuring his view T s of Gospel truth. 
The fact affords us a striking illustration of a 
common remark, that the child is the man in 
miniature; and that the distinguishing characteris- 
tics of each individual are not unfrequently the 
same through the whole course of life. 

A pleasing anecdote may here be recorded of 
Leonides, which cannot fail to interest every pious 
parent. He frequently entered his son's chamber 
when he lay asleep, offered up earnest prayers for 
the Divine blessing upon him ; and then uncover- 
ing his breast, kissed it, with a mingled feeling 
of affection and reverence, as honoured with the 



ORIGEN. 235 

indwelling of the Divine Spirit. Thus happy did 
he account himself, in being the father of so pro- 
mising a son ! The author feels a greater plea- 
sure in mentioning this little story, because the 
silence of contemporary writers has but too effec- 
tually deprived these narratives of those delightful 
details of private life and habits, which constitute 
the peculiar excellence of biography. 

Not to name the school, or the masters of men, 
illustrious for literature, has been represented as 
a kind of historical fraud, by which honest fame is 
injuriously diminished. We will, therefore, briefly 
trace our young student through the whole process 
of his education. At a very early age he W T as com- 
mitted bv his father to the care of Clement, of 
Alexandria, the president of the famous school in 
the place of his nativity. Probably its vicinity, 
not less than its celebrity, induced Leonides to 
send him there, as he would still enjoy the pleasure 
of his son's society, and superintend his religious 
pursuits. 

Clement had been a pupil of Panta?nus, and 
had unhappily imbibed his master's love for Gentile 
philosophy, a passion which never failed to tarnish 
the Christianity of its possessor. " I espouse," 
says he, (C neither this nor that philosophy, neither 
the Stoic nor the Platonic, nor the Epicurean, nor 
that-df Aristotle; but whatever any of these sects 
hath said, that is fit and just; whatever teaches 
righteousness with a Divine and religious know- 
ledge; all this I select, and call it philosophy.'* 



236 



ORIGEN, 



The following observations of Mr. Milner, on 
this singular confession, are very judicious, — " Is 
it not hence very evident, that from the time that 
this philosophizing spirit had entered into the 
church through Justin, it had procured to itself a 
respect to which its merit no way entitled it ? For 
what is there, even in good ethics, in all the philo- 
sophers, which Clemens might not have learnt in 
the New Testament; and much more perfectly, 
and without the danger of pernicious adultera- 
tions ? Doubtless, many valuable purposes are 
answered by an acquaintance with these writers ; 
but to dictate to us in religion, Clemens should 
have known, was no part of their business. — c The 
world by wisdom knew not God :' — e Beware of 
philosophy/ The Christian world was now gra- 
dually learning to neglect these Scriptural cau- 
tions ; and Divine knowledge is certainly much too 
high a term for any human doctrine whatever. 

S€ He succeeded/' continues Mr. Milner, " his 
master, Pantaenus, in the catechetical school ; and 
under him were bred the famous Origen, Alex- 
ander, bishop of Jerusalem, and other eminent 
men. I read the following passage of Clemens, 
with no pleasure,— c As the husbandman first 
waters the soil, and then casts in his seed ; so the 
notions which I derive out of the writings of the 
Gentiles serve first to water and soften the earthy 
parts of the soul, that the spiritual seed may be 
the better cast in, and take vital root in the minds 
of men.' 






ORIGEN. 287 

* c This, certainly, is not a Christian dialect. 
The Apostles neither placed Gentile philosophy 
on the foundation, nor believed that it would at all 
assist in raising the superstructure of Christianity. 
On the contrary, they looked on the philosophical 
religion of their own times as so much rubbish ; 
but, in all ages, the blandishments of mere reason 
on such subjects deceive us ; — f Vain man would 
be wise."* 

Under this celebrated teacher the juvenile Ori- 
gen soon displayed that prodigy of intellectual 
powers, for which he was afterwards so renowned. 
Indeed, it is highly probable, that he never would 
have arrived at such a degree of celebrity, if he 
had not had such a man as Clement for his tutor. 
Yet, in a religious point of view, who can help 
lamenting that so promising a plant should be 
placed in this ungenial soil. The philosophy of 
his day may justly be compared to a pestilential 
blast, which invariably checked the fruitfulness of 
Christian knowledge, though it did not necessarily 
destroy its life. 

After some years, though the exact period can- 
not now be ascertained, Origen became the pupil 
of the celebrated Ammonius Saccas, one of the 
most learned and eloquent men of his time, and a 
master of great eminence in the Platonic school. 
Under him Origen made himself perfectly ac- 
quainted with the different sentiments of the Pla- 

* Milner's History of the Church of Christ. 



238 



ORIGEN. 



tonics, Pythagoreans, and Stoics : and learned the 
allegorical and mystical mode of interpretation, 
which he afterwards unhappily employed in eluci- 
dating the Holy Scriptures. 

Although constantly occupied by his different 
studies, Origen resided under his paternal roof 
until the time of his father's death. We cannot 
but hope that this very circumstance was not with- 
out its benefit, though he did not derive all that 
advantage we might reasonably have expected. 
One would have supposed that the recollection of 
the tender endearments and social pleasures of his 
father's house would have cast a milder lustre over 
his subsequent views of religion ; that he would 
have perceived that Christianity, while it requires 
the mortification of fleshly lusts, and selfish pro- 
pensities, demands not that rigour of bodily disci- 
pline which he afterwards adopted ; and that while 
he regarded his pious parent surrounded by his 
family circle, he would forcibly have been reminded 
of one of the most eminent of the Old Testa- 
ment saints, who walked with God after he 
begat Methuselah 300 years, and begat sons and 
daughters. "* 

Thus, like a perennial stream, gently gliding 
through a picturesque and fruitful region, passed 
away the youthful days of Origen. Possessed of 
all the comforts which the house of a tender parent 
could afford, and delighted with his various stu- 

* Gen. t. 22. 



ORIGEN 



239 



dies, the world appeared before him like a distant 
sun-gilt prospect; but this cheerful scene was soon 
to be exchanged for clouds and tempests, whilst he, 
like a shipwrecked mariner, would in vain reflect 
upon his former comforts, now irrecoverably lost. 

Origen had not arrived at his seventeenth year, 
when the emperor Severus commenced a general 
persecution against the Christians. He was just 
returned victorious from the East ; and the pride 
of prosperity, united with a desire to gratify his 
Pagan subjects, induced him to forbid, under the 
heaviest penalties, the propagation of Christianity. 
Its professors, however, thought it right to obey 
God rather than man. They believed also the 
preaching of the Gospel to be of too much import- 
ance to be silenced, or suspended, by the veto of 
an intolerant emperor. They could not but testify 
publicly, and from house to house, the things 
which they had believed and known. The Usual 
cruelties were, in consequence, exercised against 
them. 

The persecution raged every where ; but parti- 
cularly at Alexandria, where the emperor was then 
amusing himself with the rarities and antiquities 
of the place. At length, like some savage beast 
that had tasted human gore, the tyrant became 
more ferocious. Not satisfied with inflicting tor- 
ments on the most innocent of his subjects, he 
caused their celebrated teachers to be brought 
from all parts of Egypt to Alexandria, as to a noble 



240 



ORIGEN. 



stadium ; where he might be present at their exe- 
cution, and feast his eyes on their dying agonies. 
Human nature shudders at the barbarity of the 
royal persecutor! To compare him to a ferocious 
beast, is injurious to the brute creation. The 
fierce inhabitant of the forest, when satisfied with 
food, puts off somewhat of his savage nature ; but 
this merciless tyrant manifested his cruelty, at all 
seasons, and without abatement. 

In the mean time, the sufferings of the martyrs 
were so far from damping the zeal of Origen, that 
they seemed only to inflame it. He panted for the 
honour of martyrdom ; and needlessly exposed him- 
self to danger. At length, learning that his father 
was condemned to be beheaded, he determined to 
follow him to prison, and to suffer with him. His 
mother, having in vain attempted to allay his im- 
prudent zeal by intreaties, one night concealed all 
his clothes, in order that she might effectually pre- 
vent his leaving the house. But, though baffled in 
his design by this stratagem, he determined, at 
least, to manifest the spirit of a martyr. For this 
purpose he wrote to his father in prison, to prevent 
his being depressed with the forlorn condition in 
which he was likely to leave his widow and child- 
ren. One line only of his letter has escaped the 
ravages of time; but, as Tillemont justly observes, 
" it is worth many volumes." — ec Take heed, 

FATHER, THAT YOUR CARE FOR US P0 NOT MAKE 
YOU CHANGE YOUR RESOLUTION !" 



ORIGEN. 241 

This conduct of Origen is the more interesting, 
when we consider that he was now scarcely seven- 
teen years of age. But Jerome properly remarks, 
" he was a great man from his childhood, and the 
true son of a martyr. He was one who trampled 
the world under his feet, having* vanquished the 
love both of pleasure and of riches/' 



242 ORIGEN 



CHAPTER II. 

Origen is patronized by a rich matron. — Leaves her house, 
and commences teacher of philosophy. — His veneration 
for the martyrs. — A specimen of his allegorical method 
of interpreting the Scriptures. 

On the death of Leonides, the whole of his pro- 
perty was confiscated by the emperor, and his 
family reduced to the greatest distress. At this 
juncture Providence raised up a friend for Origen 
in the person of a rich matron of Alexandria, who 
having heard of his destitute situation, received 
him into her family, and treated him with the 
greatest kindness. 

This lady is represented as a woman of piety; 
and her house as an asylum for the Christians. 
Among other persons, who now resided in her 
family, was a man of the name of Paul, who is 
said to have been notorious for heresy, though at 
the same time much esteemed by his patroness, 
and by several Christians, on account of his great 
abilities and oratorical powers While Origen 
remained under this hospitable roof, he was neces- 
sarily obliged to associate with Paul. He never, 
however, would be present during any of his reli- 
gious exercises ; so strongly, even from his youth, 



ORIGEN. 243 

to use his own expression, did he t( abominate all 
heretical doctrines/' 

What was the nature of this heresy of Paul, or 
why a lady of piety would patronize such a cha- 
racter; and, indeed, how she was enabled, during 
a season of bloody persecution, to provide an 
asylum for the oppressed Christians, we have no 
information. Several ingenious conjectures might 
be formed on each of these subjects ; but as con- 
jecture is a very unsatisfactory substitute for his- 
toric verity, it may be better to leave the matter as 
we find it. It is difficult also to form an accurate 
judgment respecting the conduct of Origen in this 
matter. If the errors of Paul did not interfere 
with the essential doctrines of Christianity, it was 
wrong for a young man, under such peculiar cir- 
cumstances, to make so decided a stand against 
them. On the other hand, if, as is generally sup- 
posed, the heresy of Paul entered into the very 
essence of revealed religion, he acted like u the 
true son of a martyr/' in manifesting a readiness 
rather to be deprived of his present provision, 
and (what to an ingenuous mind would be still 
more distressing) to be charged with ingratitude 
to his patroness, than to connive at a gross per- 
version of si the glorious Gospel of the blessed 
God" 

During his residence at this lady's house, with 
a resolution equal to his abilities, and a spirit which 
neither poverty nor persecution could depress, our 
young student attended to his different philoso* 

r2 



241 ORIGEN. 

phical pursuits with astonishing 1 success. It is also 
truly pleasing to add, that whilst he followed with 
intense avidity these favourite speculations, he in- 
variably dedicated a considerable portion of his 
time to a serious perusal of the Holy Scriptures. 
Origen was not, however, one of those who are 
content to wear away their time in closets. He 
entered early into active life ; and, till the time of 
his death, was not more attentive to his private 
studies, than to an industrious discharge of his 
public duties. 

Scarcely a year had elapsed from the martyrdom 
of his father, when Origen opened a school, to 
give instruction in the classics and philosophy; and 
thereby provided, before he was eighteen years of 
age, a comfortable maintenance for his mother 
and himself. 

From this period we hear no more of Origen's 
mother : it is probable that she did not long survive 
it. She lived, however, long enough to see her 
son eminent both for erudition and for piety ; a 
privilege with which few parents are favoured. 

The reputation of Origen increasing with his 
knowledge, he was soon regarded as a prodigy of 
philosophical and biblical learning, and one who 
was well qualified to give instruction in the 
Christian religion. He was frequently consulted, 
though still a youth, by grave and learned philo- 
sophers : he was even attended occasionally by 
some of the principal heretics, whose opinions he 
impartially weighed; and in several instances was 



ORIGEN. 245 

the honoured instrument of converting them to a 
more Scriptural creed. 

Persecution was still carried on against the 
Christians ; and Origen again manifested his unal- 
terable attachment and veneration for the persons 
of the martyrs. He visited them in prison, at- 
tended them to the place of execution, and publicly 
embraced them. On one of these occasions he 
narrowly escaped being stoned to death by an 
irritated mob. Indeed his life was in such constant 
danger, that for some time he could not safely pass 
through the streets of Alexandria, and found it 
necessary to be continually changing his place of 
residence. Notwithstanding, he still found oppor- 
tunities for instructing the people ; multitudes of 
whom crowded to hear him, and were classed 
among his disciples. 

We should rejoice to think that the unadul- 
terated Gospel of Christ was on these occasions 
invariably inculcated by him. But, alas ! the phi- 
losophical, allegorical, and mystical method of 
explaining the Scriptures, which he had imbibed 
from his acquaintance with the Platonic school, 
had but too direct a tendency to debase the sim- 
plicity of Christian doctrine, and to impair its vital 
spirit and energy. 

It may not be unsuitable, in this place, to give 
the reader a specimen of Origen's method of inter- 
preting Scripture. For this purpose is subjoined 
an extract from one of the homilies of Origen, 



246 ORIGEN. 

with Dr. Adam Clarke's judicious observations 
upon it. 

<s Every friend of rational piety and genuine 
Christianity (says Dr. Clarke) must lament that a 
man of so much learning and unaffected godliness 
should have been led even to countenance, much 
less to recommend, a plan of interpreting the Di- 
vine oracles, in many respects the most futile, 
absurd, and dangerous, that can possibly be con- 
ceived. Let it only once be admitted as the 
genuine way in which the Old and New Testa- 
ments are to be understood, and then every thing 
certain and solid in religion instantly vanishes. 
For to allegorizing and spiritualizing, neither 
rules nor limits can be prescribed. Fancy and 
imagination may sport endlessly in the wildest 
theories, one man having an equal right to inter- 
pret a text according to what he conceives to be 
its spiritual meaning as any other; and, though 
contradictory in their expositions, they both have 
equal pretensions to credibility, because there are 
no data by which their interpretations can be 
examined, as each is left to the boundless range 
of his own fancy. Again, if it be once granted 
that the Scriptures are to be interpreted in this 
way, there can be no certainty that we understand 
the meaning of a single text, unless God should 
give a special revelation to fix and determine the 
sense of that which He had already given. But 
we have no clue of this kind : therefore, on the 



ORIGEN. 24? 

allegorizing system, Valentin, with his sublime non- 
sense about JEons and Pleroma ; Origen, with his 
ingenious allegories; Ketch, with his dull and 
stupid metaphors; Behmen, with his unintelligible 
theosophy ; and Baron Swedenburgh, with his in- 
ternal and celestial senses, and dangerous and 
indecent reveries ; may all put in their claims as 
infallible interpreters of the word of God ; while 
the simple of heart, amidst confusion, confounded 
by confusion, feels his faith afloat upon a mighty 
ocean without a star to guide, a compass to direct, 
or a helm to regulate, his course. God certainly 
never gave a revelation liable to be for ever mis- 
understood by such extravagant theories, and fan- 
ciful interpretations. 

(C A short extract will be sufficient to shew the 
reader the method pursued by Origen, in explain- 
ing the Scriptures. Who would suppose that the 
account given, Exod. i. 15 — 22. and ii. 1—10. is 
to be understood in any other way than as a plain 
narration of facts ? Moses tells us, that Pharaoh, 
observing that the Israelites multiplied greatly, 
notwithstanding their severe servitude, fearing lest 
they should become more numerous than the 
Egyptians, and possess themselves of the land, or 
get out of their bondage, commanded the midwives 
to spare all the female children, and destroy the 
males. While this commandment is in force, 
Moses is born; and, after being hid for three 
months, his parents, fearing the wrath of this cruel 
king, put the child in a basket of bulrushes. 



248 ORIGEV 

smeared with pitch and bitumen, to render it im- 
pervious to the water ; and. committing him to the 
care of Providence, set it afloat on the rive; Nile 
contiguous to a place where the daughter of 
Pharaoh usually came to bathe. The child was 
discovered by the attendants of the princess ; was 
taken up and committed to his own mother, to 
be nursed for Pharaoh's daughter ; who was 
all the while ignorant whose the child was, and 
to whom she had entrusted it Origen, in his 
second homily on Exodus, imposes the follow- 
ing interpretation on this simple relation of 
facts : — 

tc Pharaoh, king of Egypt, is the devil — the 
male and female children are the animal and 
rational faculties of the soul Pharaoh, the devil, 
wishes to destroy all the males, i. e. the seeds of 
rationality and spiritual science, by which the 
may tend to. and seek heavenly things ; but he 
wishes to preserve the females alive, i. e. all those 
animal pi*opensities of man by which he becomes 
sensual, carnal, and devilish. Hence," says he, 
" when you see a man living in luxury, banquet- 
ing, pleasures, and sensual gratification, know that 
the king of Egypt has destroyed all the mates, and 
preserved the females alive. The midwives are 
the Old and J\~ew Testaments. The one is called 
Sephora, which signifies a sparrozc, and means 
that sort of instruction by which the soul is led to 
soar aloft and investigate heavenlv things. The 
other is called Phua, which signifies ruddy of 



O RIG EN. 249 

bashful, and indicates the Gospel, which is ruddy 
With the blood of Christ, spreading the doctrine of 
His passion over the world. By these two, as mid- 
wives, souls are born into the Church, and edu- 
cated in spiritual and evangelical truths. Pha- 
raoh, the devil, wishes to corrupt these midwives, 
that all the males, the spiritual and heavenly pro- 
pensities, may be destroyed ; and this he endea- 
vours' to do by bringing in heresies and corrupt 
opinions. But the midwives feared God ; therefore 
He built them houses : i. e. the two Testaments 
teach and inculcate the fear of God, which is the 
beginning of zcisdom, and thus the houses of the 

Church are built in different parts of the world 

By Pharaoh's daughter, the church is to be under- 
stood, who leaves the house of her impious and 
iniquitous father, according to the word of the 
prophet, c Hearken. O daughter, and consider, 
incline thine ear; forget also thine own people, and 
thy father's house ; so shall the king greatly desire 
thy beauty.'* Thus she obeys the word, and 
comes to the waters to bathe : i. e. to the baptismal 
font, that she may be washed from the stains she 
had contracted in her father's house. Here she 
finds Moses in an ark of bulrushes among the 
flags, daubed over with pitch; i. e. being filled 
after baptism with bowels of compassion, Pha- 
raoh's daughter, the church, finds Moses, the law, 
in an ark made of reeds, daubed with pitch and 



* Psa. xiv. 10, '11, 



250 



ORIGEM. 



bitumen, deformed and obscuredhy the absurd and 
carnal glosses of the Jews, by which all its beauty 
and elegance had been concealed : and thus it 
necessarily continued till the church formed out 
of, and coming from among the Gentiles, receives 
Moses, the law, as her own child, which being- 
given into the care of those who are spiritual, they 
strip it of us carnal glosses, and give it its proper 
spiritual interpretation ; then it acquires strength 
and excellence ; and thus Moses grows up, and 
becomes^ through the means of the Christian 
Church, more respectable even in the sight of the 
Jews, according to the saving of Moses : f I will 
move them to jealousy with those which are not 
a people ; I will provoke them to anger with a 
foolish nation.'"* 

" When Moses was grown up, he was brought 
into the palace of Pharaoh's daughter : so when we 
have cast aside our evil ways, and have come to the 
baptismal waters, we receive Jloses, the laic, in its 
true and spiritual meaning, and see no more in it 
any thing base or vile, all being magnificent, ele- 
g^ant, and excellent ; and we put it into the palace 
of our heart, and pray the Lord Jesus that He 
would reveal and shew us more and more how 
great and sublime Moses is, And this He does 
by His Holy Spirit, to whomsoever He will. To 
Him, therefore, be glory and dominion for ever and 
ever! Amen/' 

* Deut. ixxii. 21 



ORIGEN. 251 

ce Who (continues Dr. Clarke) can deny this 
the merit both of piety and ingenuity ; but who, 
at the same time, does not see, that on this plan 
of interpretation, the Sacred Writings may be 
obliged to say any thing, every thing, or nothing, 
according to the fancy, peculiar creed, or caprice, 
of the interpreter ?"* 

* See Dr. Clarke's Succession of Sacred Literature. 



252 



ORIGEN, 



CHAPTER III. 

Origen is appointed president of the school at Alexandria. 
—ffis bodily austerities. — The abuse of philosophy no 
argument against its legitimate use. — The martyrdoms 
of Rais and Potamicena. 

By this time the fame of Origen had so recom- 
mended him to public notice,, that he was deemed 
qualified., even at so early an age, to have the sole 
management of the celebrated catechetical school 
in Alexandria, to which he was in consequence 
appointed by Demetrius, the bishop of the place. 
Shortly after his entering on his new situation, 
he deemed it advisable to confine his instructions 
to religious subjects. The disinterestedness of his 
conduct is well worthy of notice. By relinquish- 
ing his former employment, he necessarily deprived 
himself of his pecuniary resources ; and, being 
unwilling to receive assistance from those whom he 
instructed in the principles of Christianity, he sold 
all his literary works, which he had collected with 
great care, and contented himself with four oboli 
[or fivepence] to be paid him daily by the pur- 
chaser.* 

From this period the celebrated Origen lived for 

* Eusehius. 



ORIGEN. 2b3 

many years a conspicuous monument of industry 
and self-denial. To disarm concupiscence lie sub- 
mitted to a most painful operation ; and to subdue 
every bodily craving, he practised the severest 
mortifications. Familiar with cold, nakedness, and 
poverty ; — bare-footed, abstaining from wine, and 
every indulgence of the appetite ; — frequent in 
vigils and fastings ; — he endeavoured to macerate 
his body, in order to make, as he used to say, a 
readier course for the shining of the inward light, 
and the access of Divine truth. Some of his fol- 
lowers were offended at the severity of his man- 
ners, and his unwillingness to receive their gratui- 
ties 5 and others were disgusted at his forced and 
fanciful interpretations of Scripture : but there 
were more of them who regarded both his senti- 
ments and conduct with admiration, and not a few 
who imitated his excessive austerities. 

Whilst the judicious Christian will venerate the 
invincible integrity, the fervent zeal, and the irre- 
proachable sanctity, of this great man, he will de- 
servedly condemn the severity of that discipline by 
which he endeavoured to subdue his sensual inclina- 
tions, and regulate the affections of his animal nature. 
Mortification and self-denial, however, are so much 
neglected in the religicn of the present day, that 
it may be more useful to improve the example 
before us, by way of excitement to such habits of 
self-government as are expedient or necessary for 
the mortification of our bodies and spirits, than to 
subjoin a caution against such as are violent, and, 



254 ORIGEN. 

therefore, inconsistent with the mild and generous 
nature of the Christian dispensation. Excessive 
bodily austerities, it is allowed, have, a tendency to 
generate a servile or self-righteous spirit, incom- 
patible with the <c liberty wherewith Christ hath 
made us free ;"■ but it is a far more important con- 
sideration that we shall not be able to preserve the 
purity and spirituality of religion, unless we 
ec crucify the flesh with its affections and lusts/' 
or run with certainty in the Christian race, unless 
we ci keep under the body, and bring it into sub- 
jection." 

With respect to the attempt of Origen to amal- 
gamate the doctrines of Revelation with the prin- 
ciples of Heathen philosophy, it may properly be 
remarked, that it is lamentable to find that this 
pious father could so strangely have lost sight of 
the simplicity of the Gospel. And, indeed, had not 
religion awfully declined in Alexandria from its 
only proper standard, the plain and simple truth 
as it is in Jesus, a man, who had thus woven so 
unnatural a union into his theology, could never 
have been allowed to give lectures from the chair, 
or disfigure the pure word of God by his extrava- 
gant rhapsodies. 

Whilst, however, the reader laments that the 
religious sentiments of Origen, and those of others 
in his day, were so unhappily deteriorated by the 
inventions and conceits of human philosophy, let 
him not hastily infer that sound learning and ra- 
tional inquiry cannot be employed about religion 



ORIGEN. 255 

without certain detriment to the interests of real 
godliness. When men of enlarged minds and 
extensive knowledge give themselves to the study 
of the Scriptures, and apply their talents and 
learning in a legitimate manner, the best results 
may be expected. Learning cannot be otherwise 
than beneficial to religion when used in its proper 
department ; that is, when used to ascertain the 
true text of the Sacred Volume, by collating the 
earliest and best manuscripts ; — when used to esta- 
blish its Divine authority by comparing its con- 
tents with the principles of natural religion, and its 
evidences with those alleged in support of other 
pretended oracles, and such as might reasonably 
be presumed would be given in support of a real 
revelation from God ;— when used to illustrate and 
explain its history by that of contemporaneous 
human writings, and to elucidate its various doc- 
trines, promises, and precepts, by a serious, candid, 
and dispassionate, consideration of its import in all 
its different books. Human reasoning may also be 
usefully employed in tracing analogies between the 
subjects of revelation and those which are disco- 
vered by the light of nature, for the purpose of 
shewing that the truths of Scripture are not con- 
trary to probability, although they are to be 
received simply on the testimony of God in his 
Word. But learning and philosophy are alike 
productive of mischief to religion, when, instead of 
performing the office of a hand-maid, they usurp 
the station of a mistress ; when they hold forth the 



256 ORIGEN. 

conjectures and speculations of the human mind, 
as of the same weight and importance with ie 
truths of God ; or so expound His revealed will as 
to render it coincident with the principles and 
doctrines most congenial with the natural and 
depraved inclinations of men. 

How much wood; hay, and stubble, may be built 
on the true foundation, the great, the fiery day of 
judgment must decide. Christian charity may 
hope that not only Origen, whose piety is indeed 
indubitable, but also many of his followers, had the 
" root of the matter in them." We are certain, 
that not a few of them, as well as himself, pos- 
sessed that noble characteristic of Christianity, 
** the loving not their lives unto the death," and 
manifested a readiness to be bound or suffer death 
for the name of the Lord Jesus. 

From the numerous instances of martyrdom 
which occurred amongst them, we shall merely 
refer to those of two female converts of Origen,, 
whose names were Rais and Potamiaena. The 
former, who had been but recently converted to 
Christianity, was, to use Origen's expression, 
tl baptized with fire, and in those flames mounted 
up to heaven." The latter, a young woman re- 
markable for the beauty of her person, but more 
so for her mental purity and the constancy she 
afterwards manifested in the hour of trial, after 
having been threatened in vain, that she should 
be abused by some of the vilest characters, unless 
she renounced her religion, was first cruelly beaten. 



ORIGEN, 257 

then covered with scalding pitch ; and, having; 
endured all with a patience worthy of her Christian 
character, was at length burnt in the same fire with 
her own mother. 

A singular circumstance occurred during Pota- 
miaena's martyrdom. Basilides, a soldier, who 
presided at her execution, treated her with great 
humanity, and protected her as far as he durst from 
the insolence of the rabble. She acknowledged 
his kindness, and promised to pray to God for his 
conversion. Not long after, Basilides being re- 
quired on a certain occasion by his fellow-soldiers 
to swear profanely, he confessed himself to be a 
Christian. At first his comrades disbelieved him ; 
but finding him serious, they called him before the 
judge, who sent him to prison. Upon being 
questioned by some Christians, who visited him, 
as to the cause of his sudden change, he declared, 
that Potamiaena, three days after her martyrdom, 
had appeared to him by night, and assured him 
that she had performed her promise, and that he 
should shortly die. After this he suffered mar- 
tyrdom.* 

Divine admonitions, by means of dreams and 
visions, appear to have been not uncommon during 
this period of the Church. Origen refers to many 
instances of this sort, having in his mind, no doubt, 
the story above given, as well as others. (( Many/* 

* Eusebius. 

s 



258 ORIGEN. 

says he, e( have been brought over to Christianity, 
by the Spirit of God giving a sudden turn to their 
minds, and offering visions to them by day or by 
night ; so that instead of hating the Word, they 
have become ready to lay down their lives for 
it. I have seen many examples of this descrip 
lion." 



oaiGE*. 259 



CHAPTER IV. 

The Church for several years free from persecution.-* 
Origerfs popularity. — An account of the introduction 
and progress of philosophy in the Church. — The pecu- 
liar notions of Origen. 

In the year 211, God was pleased to liberate His 
oppressed people from this persecution, by the 
death of the tyrant Severus. And for the space of 
thirty-eight years, if we except the short and un- 
quiet reign of Maximin, the Church enjoyed a con- 
tinued calm. Caracalla, the son and successor of 
Severus, though in other respects a monster in 
wickedness, had imbibed, during the years of his 
childhood, a predilection in favour of the Christians. 
He had been acquainted with the person who had, 
in so extraordinary a way, recovered the health of 
his father, and was also nursed in his infancy by a 
Christian woman ; which circumstances, although 
insufficient to engage his affections to the Divine 
Author of that religion, yet excited in him a great 
partiality towards His disciples. When he was 
only seven years old, on observing one of his play- 
fellows beaten, for following Christianity, he could 
not, for some time, behold his own father, or the 
father of the child, who was the instrument of that 

s 2 



260 



O RIG EN 



punishment, without manifesting a degree of gene- 
rous indignation. 

For some years subsequent to this period, Origen 
not only delivered his lectures without molestation 
from the Heathen, but was attended by an auditory 
of learned men from amongst them. Such is the 
veneration occasionally paid to great abilities, 
though exerted in an unpopular cause ! Whilst his 
Pagan hearers perceived in him the admired scho- 
lar, they were contented to forget the despised 
Christian ! It is to be feared also, that his Platonic 
notions were so intermixed with his statements of 
Christian truth, and so tinctured his instructions, 
as to render them more acceptable to the preju- 
diced and darkened minds of his Gentile audience. 
Doubtless the purest lessons of moral conduct, and 
the most sublime doctrines of the Gospel, might 
often have been extracted from his lectures ; but a 
teachable, discriminating, and honest mind, the 
only alembic by which the unadulterated truth 
could be obtained, was, we fear, but seldom to be 
expected in such an auditory. 

That the reader may form a more correct opinion 
of the nature of Origen 's theology, and of the 
influence which his peculiar sentiments were cal- 
culated to have on himself and his disciples, it may 
be proper to introduce here a short account of the 
rise and progress of Gentile philosophy in the 
Church of Christ. In doing which we shall have 
an opportunity of entering fully into the meaning 
and necessity of that caution of the apostle : <c Be- 



ORIGEN, 



261 



ware, lest any man spoil you through philoso- 
phy and vain deceit, after the tradition of men, 
after the rudiments of the world, and not after 
Christ."* 

Until the middle of the second century, though 
the Christians were far from treating human learn- 
ing with contempt, they wisely avoided the evil of 
blending it with religion. But shortly after that 
period, a philosophizing spirit crept into the 
Church, and spread with an astonishing rapidity 
in every direction. This foreign plant was first 
introduced within the sacred enclosure by some 
Gentile philosophers, who, when brought over to 
Christianity, still retained a relish for their former 
studies, and occasionally recommended them to 
others. Under this description may be classed the 
celebrated Justin, whose history we have already 
given. 

But of all the early propagators of Gentile phi- 
losophy amongst the Christians, Clement, of Alex- 
andria, takes the lead ; while his acknowledged 
abilities and responsible situation, as president of 
the famous school in that city, gave a wide diffusion 
and a specious authority to his opinions. The 
grand object, which he pursued with the greatest 
ardour, was to form an imaginary coalition be- 
tween the principles of Gentile philosophy, and 
those of the Christian religion. To accomplish 
this purpose, he did not scruple to declare, that 

* Col.ii. 8. 



262 OEIGEN, 

the former was to the Pagans what the law of 
Moses was to the Jews, namely, a communication 
from God through the administration of angels ; 
and that both religions pointed out the way of sal- 
vation, the one to the Pagans, and the other to 
the Jews. Both, however, at length becoming 
adulterated with human additions, God was pleased 
graciously to impart to the whole of the human 
race a more perfect wisdom through Jesus Christ. 
But philosophy, being of Divine origin, was not 
to be superseded by Christianity, any more than 
Judaism. It was merely to be purified from its 
different errors; and then the leading principles 
of Christianity would be found to accord with the 
maxims of the wisest philosophers. 

Agreeably to these dangerous premisses Clement 
proceeded to avow explicitly that it was not his 
intention to hand down Christian truth in a simple 
and unmixed way, but " associated with, or rather 
veiled by, and shrouded under, the precepts of phi- 
losophy." According to him, the rudiments, or 
seeds of celestial wisdom, communicated by Christ 
to the world, lay hid in the philosophy of the 
Greeks, after the same manner as the esculent part 
of a nut is concealed within the shell. And hence, 
according to his theory, it was the duty of Christians 
industriously to penetrate this exterior covering, so 
as to discover the true relation between human and 
Divine wisdom. 

In this unhal'owed attempt to reconcile and asso- 
ciate the principles of Heathen philosophy willy 



ORIGEN, 263 

those of Christianity, many were actuated by a 
delusive hope of their being by this means able to 
give a greater dignity to the Gospel, and thereby 
to recommend it to their learned opposers. Hence 
they were sometimes led to declare that the differ- 
ence between Christianity and philosophy was but 
trifling, and consisted chiefly in the former being of 
a nature more perfect than the latter. Nor did 
they adopt this scheme without occasionally meet- 
ing their reward. A speculative man would now 
and then embrace Christianity, as a new species 
of philosophy, but his religion remained nearly the 
same, or was of so amphibious a description, as to 
render it impossible to determine whether he were 
a Pagan or a Christian. 

In this strange mixture of Divine and human 
wisdom, Plato's sentiments constituted the prin- 
cipal ingredient ; as he was supposed to have 
retained the most genuine opinions respecting the 
Deity, the souls of men, and the nether world. 
The errors of Origen, which shall now be briefly 
related, we have reason to think chiefly originated 
from his attachment to the sentiments of this cele- 
brated Grecian philosopher. 

Origen supposed that men, angels, and devils, 
originally possessed the same nature ; and that the 
atonement of Christ would be attended with benefit 
to each of them. 

He imagined that good and bad spirits were both 
of them corporeal ; the good being clothed with 
bodies of a refined texture, and the bad with those 



264 ORIGEN. 

of a more or less dense nature, according to the 
atrocity of their sins. 

He conceived there were divers kinds of evil 
spirits presiding", so to say, over different vices, 
and having each their peculiar chief. Legions 
of daemons, some of pride, others of anger, others 
of avarice, or of fornication, laboured incessantly 
under the orders of their respective leaders, to 
seduce men from the path of virtue, and to turn 
them into the ways of sin.* 

* This last sentiment, though at first sight it may appear 
somewhat fanciful, was not peculiar to Origen ; nor is it wholly 
destitute of probability. If the Scriptures teach us that there is 
an incalculable number of evil spirits or demons resident in the 
neighbourhood of our earth, and permitted to go to and' fro for 
the trial of the righteous, who are informed that they wrestle 
not merely u against flesh and blood, but against principalities, 
against powers, against the rulers of the darkness of this world, 
against spiritual wickedness in high places;" if we learn from 
the same source,^ that these spirits exercise a certain dominion 
over the wicked who " are taken captive by the devil at his 
will," and in whom he " worketh," instigating and inflaming 
their corrupt passions, and leading them to such outward crimes, 
as the restraining grace of God does not prevent ; and if we are 
farther taught that all the powers of hell are under the command 
of one great fallen spirit, called the devil, or Beelzebub, who 
employs the rest as his agents ; — surely it is not an irrational 
or improbable Conjecture, that these are distributed in different 
companies, and are dispatched in every direction under heaven, 
to execute such commissions as are most congenial with their 
own depraved taste and character; and that while some are spirits 
which " lust to envy," others are " unclean spirits," and others 
again severally instigate to pride, anger, aud covetousness. — See 
2 Pet >i. 5. Epfc. ii. 2. vi. 12. James iv. 5 — 7, &c. 



O RIG EN. 



265 



Proceeding on latitudinarian principles, respect- 
ing the voluntary agency of intelligent beings, 
Origen thought that men might so improve them- 
selves in virtue and holiness as to become, in the 
order of Providence, not only " like the angels" in 
their future state, but actually advanced to that 
rank in tfre creation. And on the same principles, 
lie believed that angels might be degraded to the 
inferior rank of the human kind, in consequence 
of committing offences against the Divine govern- 
ment ; and that even evil spirits might finally be 
reinstated in the condition from which they have 
fallen. 

Following the principles of Plato, he taught the 
pre-existence of human souls; and derived the 
doctrine of original sin from their transgression in 
a former state, instead of simply abiding by the 
scriptural account of the fall in Adam. 

At times he seemed to speak of grace as infused 
into souls, according to the merits they possessed 
before they were united to their present bodies; 
and not unfrequently expressed himself in such a 
manner as appeared to imply, that merely human 
endeavours, without the aid of grace, might con- 
duct us to the saving knowledge of God. 

He seemed to think it questionable, whether 
persons who fall into gross sin after they have 
received the Holy Ghost could obtain pardon ; and 
therefore maintained that Peter had not been a 
partaker of the Holy Spirit's influence previous to 



266 O RIG EN. 

his denial of Christ; and that, destitute of this, it 
was impossible for him not to sin. It was pro- 
bably on the same principle that he would not 
admit David's sin in the affair of Uriah, in the 
literal sense of the statement given in Scripture, 
but had recourse to a hidden and abstruse mean- 
ing. 

Origen supposed the stars to be animated, and 
peopled by spirits superior to those who live in this 
earth. The blessedness of departed spirits (he 
maintained) consisted in a union with God, but 
that some time elapses after their separation from 
the body before they arrive at heaven. His theory 
was, that the deceased spirit remained on the 
earth till it was in a measure purified : after that, 
it was taken into the air, and instructed by angels : 
it then passed through several places, continuing in 
each a considerable time ; and at last it arrived in 
the highest heaven, in comparison of which the 
firmament is but a hell. The more our souls 
retain of earth in them, the longer he supposed 
them to be on their journey. According to his 
gloomy notions, even when they have arrived at 
the greatest degree of bliss, they are not in a state 
of security ; but may still fall from their integrity 
and happiness, and be sent into other bodies for a 
renewed trial. So that, according to Origen, the 
blessedness of heaven and the miseries of hell may 
each have their termination. 

He believed the present world was created as a 



ORIGENo 267 

place of banishment for intellectual souls • and he 
conceived that there were many worlds before this, 
and will be man}- after it. 

He imagined the paradise in which Adam and 
Eve were originally placed was In heaven ; and 
the coats of skins, with which God is said to 
have cloathed them, to be merely a figurative 
description of his confining their souls to mortal 
bodies. 

What a farrago of learned lumber is exhibited 
in the preceding sentiments of Origen ! How 
grievously different too is this Platonic Christianity 
from the simplicity of the Gospel ; and how oppo- 
site the adoption of it to the determination of the 
apostle Paul " to know nothing but Jesus Christ, 
and Him crucified ; and not to preach with the 
enticing words of man's wisdom, but with those 
which the Holy Ghost teaches/'* 

It is alleged, in palliation of Origen, that many 
of his works now exist only in a mutilated state, 
or a suspicious translation ; that he not frecpiently 
brought forward these peculiarities rather as the 
opinions of others than his own deliberate senti- 
ments ; and that considerable allowance must be 
made for his fondness for tropes and allegories : 
Is it added, that where a man's piety, like that of 
this eminent father, is unquestionable, instead of 
venting fulminations against supposed errors, we 

* The reader may find, in Du Pin's History of Ecclesiastical 
Writers, copious and specific references to such of the works 
of Origen as contain his peculiar notions, 



268 ORIGEN. 

should put the most favourable construction on 
ambiguous expressions ? All this is readily allowed. 
But, after all,, truth obliges us to acknowledge, that 
there was an extravagancy in some of his notions 
totally incompatible with the simplicity of Christian 
doctrine. And it would have been well for the 
Church if Origen had been contented to form his 
religious creed on the plain testimony of God in his 
Word, and to remain ignorant of those mysteries, 
which Omniscience has not thought proper to 
reveal to mortals. ' " The written Word," remarks 
bishop Hopkins, " contains whatsoever is necessary 
to be known in order to eternal salvation ; and 
whosoever is wise above what is written, is wise 
only in impertinences.' 5 



ORIGEN. 0(59 



CHAPTER V, 

Origen composes his Hexapla.—His popularity. — He 
instructs an Arabian governor in Christianity. —Ex- 
pounds the Scriptures at Cues arc a. — Alexander and 
Mammw.a favourable to Christianity. — Origen' s inti- 
macy wiik Ambrose.— His homilies and commentaries. 
—He is ordained by foreign bishops, and compelled to 
leave Alexandria. 

In the year 211, about the commencement of 
Caracalla's reign, Origen travelled to Rome, being 
anxious to visit that ancient scat of learning and 
religion. At that time Zephyrinus occupied the 
see. Origen, however, soon returned to Alexan- 
dria, and resumed his catechetical office. 

In the mean lime, his fame &di\y increasing, 
such numbers flocked to him for instruction, as 
precluded him from having that leisure for retire- 
ment, meditation, and the study of the Holy Scrip- 
tures, on which he justly laid the greatest stress. 
He, therefore, thought it proper to entrust to his 
friend and pupil, Heraclas, the instruction of the 
more ignorant, while he undertook the care of his 
more advanced disciples. 

Having, by this time, attained a considerable 
proficiency in the Hebrew language, Origen pur- 
chased from the Jews the most authentic copies of 



270 Olll GEN. 

the original Scriptures ; — " probably (says Dr. 
Clarke) the autograph of Ezra is intended, for the 
Jews would part with any thing for money' 5 — and 
not long after he began to compile his valuable 
collations of different editions of the Scriptures. 
This work, which was entitled Hexapia, contained, 
in parallel columns, the four versions of Aquila, 
Symmachus, the Septuagini, and Theodotion, with 
the Hebrew text, in Chaldee and Greek charac- 
ters, making in all six columns. Some years after, 
Origen added two other versions, one of which 
was found by him at Jericho, and the other by one 
of his scholars at Nicopolis. Both of these works* 
are now lost, with the exception of a few frag- 
ments, scattered through different ancient authors, 
which were carefully collected and published at 
Paris in 1713, in two folio volumes, under the title 
of Hexapia Origenis. 

The following is an extract from the Hexapia, 
displaying at one view, in collateral columns, the 
Hebrew original in Chaldee and Greek characters, 
with the versions of Aquila, Symmachus, the Se- 
venty, and Theodotion : 

* Different titles have been given to these celebrated works 
of Origen by different authors. Epiphanius, and some others, 
from the number of columns, (including the original in Chaldee 
and Greek characters) have styled the former Hexapia, and the 
latter Octapla: whilst others, reckoning the -number of ver- 
sions only, jbave entitled the one Tetrapla and the other 
Hexapia. 



OKIGEN 



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272 



ORIGEN, 



These works not only deservedly increased the 
reputation of Origen, but also drew from all parts 
numbers of learned men, anxious to reap the 
benefit of his instructions. 

Heretics and Pagan philosophers were now 
numbered amongst his constant hearers ; and 
not a few were classed amongst his followers. 
But it is to be feared, that too many of these 
learned converts still remained ignorant of a 
saving knowledge of the truth. We hear 
much of their regard for Origen, and of their 
reverence for his philosophical attainments; lit- 
tle of their conviction of sin, or love for the 
Redeemer ! 

<c Superior parts and learning/' remarks Mr. 
Milner, Ci always command the esteem of man- 
kind : — but, what are all the labours of Origen 
which we have now before us, but vain attempts 
to mix things which the Holy Ghost has declared 
will not incorporate ? The mischief which actually 
followed was to be expected. Characters were con- 
founded : and henceforward, among the learned, 
the distinction between Christian godliness and 
human philosophy is but faintly marked. If Ori- 
gen had simply and plainly expounded to his 
learned auditors the peculiar and vital truths of 
the Gospel, I cannot but suspect that many of 
them would have ceased to attend his instruc- 
tions/'* 

Vbout the year 217, an Arabian governor, hav- 

* History of the Church of Christ. 



ORIGEN. 273 

ing heard of the splendid reputation of Origen, 
wrote to Demetrius, the bishop of Alexandria, 
requesting that he would send him to instruct him 
in the nature of the Christian religion. Origen 
willingly undertook the journey; and having exe- 
cuted his commission, returned back to his cate- 
chetical school. 

He had not, however, long resumed his labours 
at Alexandria, before he deemed it prudent again 
to leave that city, in consequence of the intention 
of Caracalla to attack it. To avoid this emperor's 
rage, he retired into Palestine, and fixed his resi- 
dence at Caesarea. Whilst at that city, though 
still a layman, he publicly expounded the Scrip- 
tures to a number of bishops, at their particular 
request. This step proved highly offensive to his 
own bishop, Demetrius, who declared, that it was 
unprecedented, and commanded him to return to 
Alexandria. His learned audience hereupon de- 
fended him, and proved by several instances that 
his conduct was by no means uncommon. No- 
thing, however, which they could advance proving 
satisfactory to his diocesan, Origen returned to 
Alexandria, and applied himself with his usual 
vigour to his former charge. 

About the year 219, the emperor Alexander, 
and his mother Mam m sea, came to Antioch. They 
were both persons of candour and probity ; and 
rather countenanced than opposed Christianity. 
Indeed the former manifested, somewhat in a sin- 
gular manner, his good will to the cause of the 

T 



274 ori«ew. 

Christian religion. We are informed, that he had 
a domestic chapel, where every morning he wor- 
shipped the most celebrated of his predecessors; 
their statues being placed among those of the 
Pagan deities. Into this company he introduced 
Apollonius of Tyana, Jesus Christ, Abraham, and 
Orpheus ; deeming it a suitable mark of respect for 
them, as persons who had instructed mankind in 
the various modes of addressing their homage to 
the Supreme and Universal Deity. It is said, that 
at one time he designed even to erect a temple to 
Christ, and to enrol Him regularly in the list of 
the gods. 

Whilst the emperor continued at Antioch, his 
mother, either from a desire of knowing the truth, 
or, as it is to be feared, a mere idle curiosity, sent 
a military guard to escort Origen to her palace. 
Neither the particulars of his visit, nor the effects 
produced by it, are known. It is merely recorded 
by ecclesiastical historians,* that he opened the 
doctrines of Christianity, gave many demonstra- 
tions of the faith of Christians ; and, after he had 
continued with the princess a considerable time, 
was honourably dismissed by her, to his old charge 
at Alexandria. 

But whilst the emperor and his mother mani- 
fested so questionable a regard to Christianity, a 
purer faith, as well as worship, was openly pro- 
fessed and practised by numbers of their house- 

* Jerome and Eusebius. 



ORIGEN. 275 

- \ 

hold. Bishops and presbyters were now, perhaps, 
for the first time, seen at court; several of whom, 
upon the death of Alexander, were involved in the 
promiscuous massacre of his favourites. 

Origen now lived on terms of the nearest inti- 
macy with a person named Ambrose, who had 
some time before been brought over, by his exer- 
tions, from the Valentinian heresy, and who ap- 
pears to have been a man of a truly devotional 
spirit.* They united in religious exercises, not 
merely at the commencement and conclusion of 
their daily studies, but also during* their intervals 
of recreation and refreshment. Indeed such a 
vein of piety appears to have run through all their 
intercourse with each other, that their common 
conversations not unfrequently wore the appear- 
ance of religious solemnities, and their meab 
resembled sacraments. 

Through the earnest desire, and pecuniary as- 
sistance of Ambrose, who was in affluent circum- 
stances, Origen was induced to compose homilies 
and commentaries on the Scriptures ; his friend 
-having procured for him several amanuenses and 
transcribers to write down the dictates of his exu- 

* Ambrose was himself a deacon, but whether of the church 
at Alexandria, or of that at Ceesarea, is uncertain. On account 
of his faithfulness under persecution, he obtained the title of 
Confessor. He was also a married man, and the father of seve- 
ral children. His wife, whose name was Marcella, is spoken of 
by Origen, in a letter to Africanus, as a real Christian and a 
most faithful wife. 

?2 



276 ORIGEN. 

berant mind. For some time Origen had declined 
to undertake the work through distrust of his being 
properly qualified for it. At length, however, 
being overpowered by the importunity of Ambrose, 
he reminded him, in one of his prefaces, of the 
solemn account they would both have to give at 
the day of judgment, and entreated his friend 
earnestly to pray for him, that he might seek the 
truth in a right manner, and be enabled to disco- 
ver it. 

A long quotation from one of his homilies has 
already been laid before the reader, for the pur- 
pose of displaying his unhappy fondness for alle- 
gory. A few more extracts may here appropriately 
be introduced, though some of them were evidently 
not written till after he was ordained. They 
will manifest the piety of their author, without be- 
ing deteriorated with the charge of fancifulness. 
Though himself eminently circumspect in his con- 
duct, and not more recommending the religion of 
Christ by his preaching than his life, he thus 
modestly expresses his fears of disgracing his pro- 
fession by any unsuitable demeanour. — tc Many 
are the devices of the devil. He often lays snares 
for me who preach in the Church, that he may 
confound the whole assembly by my conduct. And 
hence it is that they who are placed in public situa- 
tions are especially buffeted by the enemy, that by 
the fall of such a person as cannot be concealed, 
all may be stumbled, and the faith be obstructed by 
the infamous behaviour of a few clergymen/' 



ORIGEN. 277 

In several of his homilies Origen refers to that 
humility of mind, by which the pastors of the 
Church should be especially characterised. " He 
that is called to the office of a bishop, is not 
appointed to be the master, but the servant, of the 
whole Church." In another place he exclaims, 
" How many persons that are appointed presby- 
ters have forgotten their humility ! They act as 
though they were ordained, in order that they 
might cease to be humble ; instead of rather culti- 
vating humility, in consequence of their exalted 
situation i" In another homily he remarks, " More 
will be expected of me than of a deacon ; more of 
a deacon than of a layman ; but most of all will be 
required from a bishop." 

In his commentary on the parable of the mar- 
riage of the king's son, Origen makes the following 
observations : (c All are to be invited, good anxl 
bad: the bad, however, must not continue so; but 
changing their garments, and laying aside such as 
are unsuitable to the wedding solemnity, they must 
put on wedding garments, — f bowels of mercies, 
kindness, humbleness of mind, meekness, long- 
suffering ;' — these are wedding garments. Hence, 
when the King comes in to see the guests, before 
the dinner He has prepared is set before them, 
and finds one of them, who, though he had 
been invited, and had accepted the invitation, 
had not reformed his conduct, nor put on the 
wedding garment, He says to him, f How earnest 



278 



ORIGEN. 



thou in hither, not having on the wedding gar- 
ment ?' " * 

In one of his homilies from the book of Num- 
bers, having quoted the apostle's words, f All are 
not Israel, who are of Israel/ Origen declares that 
water baptism and spiritual regeneration are not 
necessarily connected together. " All who have 
been baptized with water are not also baptized 
with the Holy Ghost ; as, on the contrary, all cate- 
chumens are not strangers to, or destitute of, the 
Holy Spirit. I find in the Divine Scriptures some 
catechumens accounted meet for the Holy Spirit ; 
and others after baptism unfit for the gifts of the 
Spirit. Cornelius was a catechumen, who, before 
he came to the water, was meet for the Holy Spirit ; 
whereas Simon, although baptized, was refused 
the gift of the Holy Spirit, because he asked hypo- 
critically. Nor would I that you should doubt 
that there are now some Corneliuses among the 
catechumens, to whom it may be said, f Thy alms 
and thy prayers are come up to heaven/ And 
again, there are some Simons among the faithful, 
to whom it may be said, ' O full of all subtilty, 
thou child of the devil, thou enemy of all righte- 

* Augustine, in his sermons on this parable, has made a 
nearly similar remark, " What," says he, " is this wedding 
garment ? It is evidently something not common to good and 
bad. It is not baptism, nor the eucharist, nor faith, nor pro- 
phecy, nor miracles ; but charity out of a pure heart, and of a 
good conscience, and of faith unfeigned-" — 1 Tim. i. 5. 



ORIGEN. 279 

ousness.' These things I speak by way of caution 
for myself, and not for my hearers only ; for I also 
am one of them that hear the word o f God." 

The following exhortations to read the Scrip- 
tures, selected from different parts of his homilies, 
will confirm what. has already been said of Ongen's 
great love and reverence for the Sacred Writings, 
and appropriately close our quotations from them : 
" Let us read the Scriptures of the Old Testa- 
ment, and imitate the excellencies for which any 
are commended, and carefully shun those things 
for which they are censured. Let us also read the 
books of the New Testament, the words of the 
apostles ; and having read them, let it be our care 
that they be written on the tablet of our hearts, 
that we may not receive a bill of divorce, but may 
enter into the holy inheritance. " — {C Physicians/' 
he in another place remarks, <c prescribe certain 
regimen and medicines ; but whilst we eat this food, 
and take these medicines, we do not perceive any 
immediate benefit. So also it is with the Holy 
Scriptures. We may not, at the time of reading 
them, derive any sensible advantage ; yet they will 
ultimately be found profitable for strengthening 
holy affections, and eradicating those of a contrary 
nature." In another homily he observes, (C If our 
Lord Jesus Christ find us engaged in studies of 
this description, He will not only, as it were, par- 
take with us, but, perceiving such a feast pre- 
pared by us, He will bring the Father with 
Him." l 



280 ORIGEN. 

It is probable, that about the year 227 Origen 
wrote his Treatise concerning Principles, in four 
books, in which he defends the excellence and pro- 
fitableness of philosophical studies. This work is 
still extant in a Latin translation, by Rufinus.* 
*' It contains," says Dr. Clarke, " much curious 
information, much allegory, and much exception- 
able theory on things both Divine and natural." 

During the following year Origen was sent by 
Demetrius into Achaia, to suppress some heresies 
with which the Church was harassed in those 
parts. From thence he travelled into Palestine ; 
and, whilst at Caesarea, he was ordained presbyter 
by Theoctistus, bishop of the place, and Alexander, 
bishop of Jerusalem. It is conjectured that his 
own diocesan Demetrius had, through envy, cho- 
sen to keep him in the secular state; and that 
these bishops, sensible of his piety and worthy 
and anxious that his talents should to the utmost be 
employed for the good of the Church, proceeded to 
ordain him.f Origen was now forty-three years of 
age. 

The circumstance of his ordination still more 
irritated Demetrius against him, who now publicly 
declared the former indiscreet self-mutilation of 
Origen, accused him of holding heretical opinions, 
and used such means as at length made it expedient 
for him to retire from Alexandria, having first 
resigned the chair of his catechetical school to 

* Rufinus flourished A. D. 390. f Jerome. 



ORIGEN. 281 

Heraclas, who had assisted him for several years in 
the duties of that situation. This happened in the 
year 231. 

Shortly after Origen had left Alexandria, Deme- 
trius convened two councils against him. By the 
first Origen was deprived of the office he had 
enjoyed there, and forbidden to return to that city. 
By the second he was deposed from being pres- 
byter, and, according to Jerome, excommunicated. 
Demetrius also wrote letters to several bishops 
against him, who in general joined in condemning 
him, with the exception of the bishops of Palestine, 
Arabia, Phoenicia, and Achaia, by whom he was 
still honoured. — Demetrius did not long survive the 
meeting of the second council : and after his death 
all animosity excited against Origen appears gra- 
dually to have subsided. He was succeeded in his 
bishopric by Heraclas, with whom Origen had left 
the care of his school. 



282 



ORIGEN, 



CHAP VL 

Origen travels to Palestine, — Writes his Exhortation to 
Martyrdom. — An account of Gregory Thaumaturgus » 
— Origen reclaims Beryllus. 

Being now excluded from his native city,, Origen 
sought an asylum in Palestine, where his friends 
Theoctistus and Alexander cordially welcomed 
him.* He was here also followed by many of his 
disciples, who esteemed it a peculiar privilege to be 
favoured with his instructions. Among the rest, 
the famous Gregory Thaumaturgus, and his bro- 
ther Theognostus, attended his theological lectures, 
which, even in his exile, Origen delivered in his 
usual manner. 

In the year 235, Maximin, during his short reign, 
commenced a persecution against the Christians. 
Ambrose, the friend of Origen, and Protoctetus, 
presbyter of Caesarea, suffered much in the course 
of it; and Origen himself, being obliged to retire, 
wrote an Exhortation to Martyrdom, which he 
dedicated to them. Dr. Clarke stiles this (C an 
admirable work ;." and adds, what, however, may 
be deemed but an ambiguous proof of its excel- 

* A. D. 231, 



ORIGEN. 283 

lence, (C that it incited many in the primitive 
church to court, rather than shun, martyrdom/' 

Having- in this work appropriately applied to the 
case of his friend our Lord's encouraging' declara- 
tion to his persecuted people, — " There is no man 
that hath left house, or brethren, or sisters, or 
father, or mother, or wife, or children, or lands, 
for My sake and the Gospel's, but he shall receive 
an hundred fold/' &c. he continues, " As it was 
said to those who are of the seed of Abraham, c I 
know that ye are Abraham's seed ;' and again, c If 
ye were Abraham's children ye would do his 
works ;' so it will be said to your children, ' 1 know 
that ye are the children of Ambrose ;' and, c If ye 
were the seed of Ambrose, ye would do his works.' 
And perhaps they will do so. you helping them 
more after your departure than if you had conti- 
nued with them." He afterwards adds, " Jesus 
has laid down His life for us. Let us, therefore, 
also lay down our life, I will not say for Him, but 
for ourselves, and for those who may be edified by 
our martyrdom/' At length he closes this tract 
with the following truly pious and humble declara- 
tion : cc These things I have w r ritten unto you 
according to my ability, praying that they may be 
of some use to you in your present conflict. But 
if the abundant knowledge of the mysteries of reli- 
gion, with which you are favoured, especially in 
your present honourable condition, afford you bet- 
ter counsel, and more suited to your case, so that 
you can only look upon what I have offered as the 



284 



ORIGEN. 



observations of a child, it is no more than I desire. 
My aim is, not that you should obtain the crown by 
my assistance, but by any means whatever. And 
may it be obtained by what is most Divine and 
excellent, and surpassing all human capacity, the 
words and wisdom of God." 

" It is glorious/' remarks Dr. Lardner, <c to 
write in this manner io a beloved and excellent 
friend, upon whom too a man has his chief de- 
pendence, as Origen had upon Ambrose. This is 
true friendship ; this is to esteem heaven above the 
world, and to prefer religion to our own private 
interest. Such exhortations as these may be 
reckoned next to suffering for Christ ourselves; 
some of the best proofs of our integrity, and of our 
true love both of Christ and our friends."* 

It is supposed that during this season of persecu^ 
tion Origen lived in retirement at Caesarea, where 
he not only wrote his Exhortation to Martyrdom^ 
but also diligently employed himself in his Hexapla. 
This celebrated work, which it would necessarily 
take many years to complete, was by the ancients 
emphatically entitled, The Work of the Church, 
being at once the fruit of great labour, and a pub- 
lication of extensive usefulness. It is much to be 
regretted that it has not escaped the ravages of 
time, which may be principally ascribed to the 
immense pains and charge of transcribing it. 
About this period Origen seems to have finished 

* Credibility of the Gospel History. 



ORIGEN. 285 

his Commentaries on Ezekiel, and to have begun 
those on the Song* of Solomon. 

Gregory Thaumaturgus and his brother re- 
mained five years under the tuition of Origen. 
On their departure, Gregory delivered an eloquent 
oration in praise of his tutor, before a numerous 
auditory ; a testimony at once of his gratitude and 
of his rhetorical powers. Shortly after his depar- 
ture Origen sent him a letter, in which he seriously 
exhorted him to read the Scriptures attentively, not 
to speak or judge of them lightly, and fervently 
to pray for the illumination of the Holy Spirit, 
without whose assistance he could not understand 
them.* 

* It was once the author's intention to have written a sepa- 
rate life of Gregory Thaumaturgus, as he appears to have been 
a man of eminent piety and superior talent. But finding so 
much fabulous and dubious matter intermixed with the ac- 
counts which are given of him, he was induced to lay aside his 
design. The following short abstract, however, may not be 
uninteresting to the reader. 

This eminent man, we are informed, was born in Neocaesarea, 
and educated by his parents, who were Pagans, in their own 
superstitions. On the death of his father, he became a pupil of 
Origen, under whose care he remained five years. Some time after 
his departure from him, he was ordained bishop of Neocaesarea^ 
where there were at that time only seventeen Christians. On 
his way to his charge he was benighted, and obliged, by the 
inclemency of the weather, to take up his lodging in a cele- 
brated Heathen temple; upon which the daemon, who had 
before presided there, acknowledged to the priest that he could 
appear no more in that place. Irritated by this circumstance 
the priest arrested our prelate, and threatened him with jmpri* 



§86 ORIGEN. 

Should it be here asked, how ope who could give 
such excellent advice, and who, we have every 
reason to believe, seriously attended to it himself, 
nevertheless fell into so many odd notions in reli- 
gion ? It may be replied, that there is a consider- 
able difference between doctrine and conjecture ; 
and that although the Holy Spirit, when fervently 
implored, will indubitably keep men from all fatal 
errors, yet we are not to expect He will preserve 
them from a roving fancy. Origen's inquisitive 
mind was always leading him to account for things 
in their nature unaccountable, and to explain 

sonment, when. Gregory, to demonstrate his power over evil 
spirit?, wrote on a slip of paper, " Tp^yop^o; tui ^oltclvo,' 
EiasA^s. Gregory to Satan : Enter." After this singular 
account, the reader will not be surprised that it is added, the 
devil instantly appeared, and his priest became a Christian. 

When Gregory first entered upon his episcopal office, he is 
said to have been but an indifferent Divine, though a good 
Christian. But his incompetency in theology was soon reme- 
died. For, as his biographer Gregory of Nyssan informs us, 
he was more perfectly instructed in the doctrines of Christianity 
by means of a creed, which he received in a vision from John 
the Evangelist and the Virgin Mary. 

We omit referring to several miracles which Gregory is re- 
ported to have performed, and merely add, that the church, 
which was built by him in Neocsesarea, is supposed to have 
been the first edifice which was erected for the sole purpose of 
Christian worship. He is said to have converted aH the inhabi- 
tants except seventeen, and to have died full of faith and the 
Holy Spirit ; rejoicing that there were in Neocsesarea, at the 
conclusion of his ministry, no more Pagans than there were 
Christians at its commencement. 



ORIGEN. 287 

things inexplicable. And because he had no cor- 
responding" truth to work upon, he was continually 
launching forth into the regions of conjecture. 
Hence, to account for the origin of evil, the fall of 
man, &c. he imagined a pre-existent state, and 
made out, as it were, all the machinery of an inter- 
mediate one. The Spirit, moreover, though prayed 
for, will not reveal what is purposely concealed; 
nor, on the other hand, hinder men from attempt- 
ing to look into hidden things. Indeed all is con- 
jecture till truth is known ; and it is from the 
womb of conjecture that truth, latent but ascertain- 
able, is at length brought forth by undeniable 
inference. Only we ought always to distinguish 
between things of possible and impossible investi- 
gation ; this, it seems evident, Origen did not. If 
we have but a little light, we may grope about, and 
find what we want : but Origen looked into the 
dark, and delighted himself with the delusive forms 
that played before him ; though it does not appear 
that he ventured to call them realities. His curio- 
sity was vain, because it could not be gratified ; 
and therefore it was his folly to indulge it. 

There are few religious men of a speculative 
turn who have not occasionally had their minds 
harassed with regard to some doctrines of reli- 
gion : but, where the heart is right, such exercises 
commonly terminate in a more decided attachment 
to the truth. Thus it was about this time with 
Beryllus, bishop of Bostra, in Arabia. He was 
perplexed with some singular and erroneous no- 



288 ORIGEN. 

tions respecting the state of our Lord before His 
incarnation, and was disposed to deny the Divine 
Personality of the eternal Word. Origen on this 
occasion was sent to rectify his views, which office 
he performed in so satisfactory a manner that 
Beryllus acknowledged his error, and ever after 
cordially esteemed him. A circumstance which 
reflects equal honour on the candour of Beryllus,, 
and the good sense of Origen. 



ORIGEN. 289 



CHAPTER VII. 

The outward peace of the Church accompanied with a 
decline in piety. — Origen writes his book against Celsus. 
— He suffers severely during the Decian 'persecution. — 
Dies a natural death. 

Religion, it has frequently been observed, is 
seldom known to flourish during a period of great 
outward prosperity. In such a season humility and 
self-denial, so essential to the growth and strength 
of every Christian virtue, meet with every thing to 
check their progress, whilst self-indulgence and 
the pride of human nature are fostered to luxu- 
riance. 

The truth of this observation was awfully veri- 
fied at this period. The long peace which the 
Church had enjoyed, with only the short interrup- 
tion of Maxi min's persecution, had produced a 
lamentable declension of vital piety amongst the 
professors of religion. Origen's account of the 
state of religion in his time is widely different 
from any thing that could be found in the two first 
centuries,, and does but too much remind us of 
later times ! Indeed, if we except the two first 
centuries, we shall find the greater part of pro- 
fessing Christians have, in all ages, endeavoured to 
reconcile the incompatible service of both worlds ; 

u 



290 ORIGEN. 

and have shewn too plainly., by their conduct, to 
what master they belonged. 

Origen remarks in one of his homilies, cc Several 
come to church, not for instruction, but diversion : 
some go out as soon as they have heard the lecture, 
neither conferring with, nor asking their pastor 
any questions : others stay not till the lecture is 
ended; whilst some pay no attention to the dis- 
course, but entertain themselves together in a 
corner of the Church." 

About the year 242, Origen was diligently em= 
ployed in Arabia in confuting the errors of those 
who denied the intermediate state of souls, which 
office he appears to have executed with his usual 
good success. In a numerous assembly, convened 
on the occasion, he is said to have discoursed with 
such strength of reason that they who had denied 
the above-mentioned doctrine acknowledged that 
their sentiments were erroneous. 

About the year 249, our author composed his 
Apology for the Christians, in eight books, in 
answer to a blasphemous publication of Celsus, an 
unprincipled Epicurean philosopher. This work 
of Origen is considered by Du Pin not merely 
superior to any of his other writings, but also the 
most complete and best Apology for the Christian 
religion which the ancients have left us. " In this 
work/' remarks Dr. Adam Clarke, cc he not only 
overthrows the objections of Celsus, but destroys 
their very foundation ; and establishes the Christian 
religion, not by adducing reasons merely, but by 



ORIGEN. 291 

producing facts — by the prophecies concerning" 
Christ, His miracles, and the holy lives of His dis- 
ciples. This is the most valuable work which 
remains of this voluminous writer." 

In one part of his Apology, after having acknow- 
ledged that miraculous operations were more rare 
in his day than in the preceding ages of the Church, 
Origen maintains that they were still occasionally 
exhibited ; and amongst other miracles then per- 
formed he especially notices healing the sick, and 
casting out devils by invocation of the name of 
Christ. 

In his third book he thus refers to one of the 
grand internal evidences to the truth of Christi- 
anity: " We are induced/' says he, " to give 
credit to the writers of the Gospels, from noticing 
the marks of piety and integrity which pervade 
their writings ; in which there is no deceit, or arti- 
fice, or cunning, or design." 

In his fifth book, he thus describes that happy 
union of Christian zeal and charity which should 
ever characterize the conduct of the believer. 
" Following the doctrines of Jesus, and endea- 
vouring to regulate our thoughts, words, and 
actions by His precepts, c being reviled, we bless ; 
being persecuted, we suffer it; being defamed, 
we entreat;' not daring to say injurious things of 
those who think differently from us. We exert 
ourselves to the utmost to convert men to the ser- 
vice of the only true God, the Creator of the 
world, and to engage them to act in all respects 

u2 



292 



0RIGEN. 



as those that shall be judged : but, considering the 
words of our Lord, ' Blessed are the peaceable, 
and blessed are the meek/ we do not hate those 
who corrupt the Christian religion, nor give op- 
probrious names to such as are in error. " 

In his seventh book, after referring to the out- 
ward peace which the Church then enjoyed, he 
reverts to the rapid progress which Christianity 
had made during seasons of the severest persecu- 
tions. lc By the good providence of God," says 
he, " the Christian religion has so flourished and 
continually increased, that it is now preached 
freely without molestation, although there were a 
thousand obstacles to the spreading the doctrine 
of Jesus in the world. But as it was the will of 
God that the Gentiles should have the benefit of it, 
all the counsels of men against the Christians were 
defeated. And by how much the more kings, and 
governors of provinces, and the people, every 
where strove to depress them ; so much the more 
have they increased and prevailed exceedingly." 

Origen's Apology abounds with testimonies to 
the atonement and divinity of Christ. Referring 
to our Saviour he remarks, that He was cc possessed 
of a mortal body, and was God. Who," he en- 
quires, Ci can save the soul of man, and raise it to 
Almighty God, except the Word, who is God? He 
in the beginning was with God, and became incar- 
nate for the sake of those who were in bondage to 
the flesh, and were after the flesh, and otherwise 
could not behold Him, that He might be received 



ORIGEN. . 293 

by them as (lie Word, who was with God, and who 
was God ?" 

In his eighth book, he asserts, in very sublime 
language, the dignity of the Son of God ; whom 
he terms the brightness of His Father's glory, the 
express image of His person, the emanation of His 
power, the pure stream of Omnipotent Majesty, 
the beam of eternal light, the unsullied mirror of 
God's energy and goodness. He also remarks, 
that the true offerings and dedications to God are 
the souls of men, purified and moulded in con- 
formity to the Divine precepts, in justice, fortitude, 
temperance, piety, wisdom, and all virtues, after 
the example of the incarnate Jesus, who was the 
likeness of the invisible God, and was the only 
begotten God. / 

The variety and learning of Origen's writings 
are the strongest indications of the superiority 
of his genius, and the intensity of his applica- 
tion. Statesmen and warriors may be rendered 
illustrious by a happy concurrence of unexpected 
incidents ; but permanent reputation in literature 
is the unpurchaseable meed of industry and 
talent. 

Shortly after the accession of Decius to the 
throne, the merciless executioners were once more 
let loose to commit their ravages upon the Church.* 
The sw r ord of persecution will lay open the real 

* A. D. 250, 



294 



ORIGEN. 



character of professors, and separate the precious 
from the vile. In such seasons those whose hearts 
are not right with God, nor established by grace, 
will turn aside from the way of righteousness, and 
cc deny the Lord that bought them/* On the 
other hand, those whose faith stands not in the 
wisdom of man, but in the power of God, will 
cc glorify the Lord in the fires/' continue faithful 
unto death, and become entitled to a crown of 
everlasting life. 

By this time Origen was far advanced in years. 
But old age neither screened the followers of 
Christ from the fury of their enemies, nor incapa- 
citated them from sustaining it with fortitude. 
Origen suffered considerably during this persecu- 
tion. Imprisonment, chains, the pressure of an 
iron chair, the distension of his feet to the utmost 
distance for many days, and several other tortures, 
were patiently endured by him. 

Eusebius refers to the many devout epistles he 
wrote during this season of suffering. C( What 
words he uttered on these occasions," remarks this 
ancient historian, ee and how useful to those who 
need consolation, many of his epistles declare with 
no less truth than accuracy." Unhappily these 
letters have long since been lost. Had they been 
spared to our own days, they would, we trust, have 
displayed the meekness and resignation of the 
Christian, as much as his other writings exhibited 
the knowledge and investigation of the scholar* 



ORIGEN. 295 

Pleasing' is the consideration that there is ce a book 
of remembrance written/' which neither time nor 
violence can deface ! 

Origen's sufferings, though severe,, were not 
fatal. He survived them a few years, and at length 
died a natural death. It is to be regretted that we 
have no account of the closing scene of his 
existence. Judging from his general character, 
and from his resignation and piety during the 
Decian persecution, we may conceive that his last 
moments were those in which he was most alive 
to God ; and that he regarded the awful visage of 
the king of terrors as if it had been the face of an 
angel. 

" The chamber where the good man meets his fate 
Is privileg'd beyond the common walk 
Of virtuous life, quite in the verge of heaven — 
You see the man, you see his hold of heaven. — 
Heaven waits not the last moment ; owns her friends 
On this side death, and points them out to men." 

Origen died at Tyre, in the seventieth year of 
his age, and in the year of our Lord 251. 

Origen was a man of superior talent, indefatiga- 
ble industry, eminent disinterestedness, and genuine 
piety. He spent his days in communicating reli- 
gious instruction to others, and his nights in prayer 
and study, allowing himself but little sleep, and 
that generally on the bare ground. As a writer, 
Jerome has remarked, he exceeded the most labo- 
rious of the Greeks and Latins ; and adds, that to 



296 ORIGEN. 

obtain Origen's knowledge of the Scripture, he 
would willingly endure all the obloquy he met 
with. His fondness for the writings of Plato, 
united to a naturally inquisitive mind, at times 
carried him beyond the sacred bounds of Scriptural 
orthodoxy. But so far was he from intentionally 
encouraging heresy, that the Church found in him 
a most faithful and zealous defender, and heretics 
as sturdy and successful an opponent. During a 
long life he maintained an irreproachable character, 
and that not only in seasons of poverty, persecution, 
and torture, but also under the severer trial of a 
splendid reputation. cc Some there are/' he re- 
marks, with equal humility and truth, iC who love 
us more than we deserve, and speak more advan- 
tageously of us and our performances than we 
approve of; whilst others calumniate our dis- 
courses, by accusing us of sentiments we never 
held. Neither of these keep to the rule of justice : 
the one deviates from hatred^ the other from par- 
tiality/' 

" The opinions of every man," it has been said^ 
" must be learned from himself; concerning his 
practice, it is safest to trust the evidence of others. 
Where these testimonies concur, no higher degree 
of historical certainty can be obtained."* Let us 
try the sentiments and conduct of Origen by these 
tests, and we shall find that their concurring testi- 
mony proves, that he possessed a roving fancy, 

* Dr. Johnson, 



ORIGEX. 



29? 



but ff an honest and good heart;" that the reve- 
ries of philosophy pleased his imagination, but the 
simple truths of the Gospel sanctified and cheered 
his soul; that Plato was his companion for an 
idle hour, but that " God was the strength of 
his heart and his portion for ever." 



298 



CYPRIAN 



CHAPTER I 

Cyprian's original situation and character. — His conver- 
sion to Christianity. — His own account of his conversion* 
—-His tracts on the vanity of idols^ and testimonies 
against the Jews, 

If we wish to form a fair estimate of the excel- 
lencies of any individual we should consider them 
not merety in themselves, but also in connection 
with the times that gave them birth. The man 
who is enabled to rise superior to the errors of his 
day, deserves a brighter meed of honour than he 
who merely excels in those attainments which are 
sanctioned by the popular suffrage, and are the 
objects of general admiration. Bearing this in 
mind we shall regard Cyprian as a star of the first 
magnitude, rising in a period of general gloom, 
which had now begun to darken the Christian 
hemisphere. We shall perceive that his piety had 
in a great measure escaped the corruptions of the 



CYPRIAN. 299 

age, and was also accompanied with a considerable 
portion of that fervour and simplicity so conspi- 
cuous in the religion of the first century. 

Thascius Caecilius Cyprian was born at Carthage, 
towards the conclusion of the second century, of 
respectable parents. He possessed an ample for- 
tune, and considerable prospects in life. His 
understanding, naturally sound, was improved by 
a good education ; but his particular fort was 
oratory, of which he was a celebrated professor in 
the city of his nativity. 

Dr. Lardner supposes, from a passage of Augus- 
tin, that Cyprian taught rhetoric to most of the 
principal gentlemen's sons residing near him, as 
well as to those who were educated for the bar. 
He also conceives, that he composed pleadings, 
harangues, panegyrics, and other discourses, from 
which he derived considerable emolument. 

Previous to his conversion to Christianity, Cy- 
prian lived in great pomp, and appears to have been 
very ostentatious in his dress. lc His garb superb, 
and his retinue stately ; never going abroad (as he 
• mentions in one of his epistles) without being 
attended with a crowd of clients and followers." 
In this manner did Cyprian pass the meridian of 
his life, possessed of every thing the world consi- 
ders as desirable, whilst his soul was enslaved to 
many irregular passions, and obscured by the 
darkness of Pagan superstition. 

The happy period of his deliverance at length 
arrived. About the year 246 a presbyter, of the 

i 



800 



CYPRIAN. 



name of CsbcIIius, was, under God, the honoured 
instrument of bringing him to a saving knowledge 
of the truth. As a token of respect for his spiritual 
father, Cyprian assumed his name; and Ceecilius 
manifested the confidence he placed in the inte- 
grity and piety of his son in the Gospel, by appoint- 
ing him, a short time previous to his death, the sole 
guardian of his widow and children. 

From the period of his conversion to that of his 
martyrdom Cyprian was a remarkable example of 
purity and self-denial. So tender, also, was his 
sympathy for the destitute and indigent, that he is 
said to have sold whole estates for their relief. 
Such instances of generosity and disinterestedness 
were by no means unusual in the first ages of 
Christianity; and, however we may doubt the pro- 
priety or prudence of such a conduct, especially as 
we are ignorant of the circumstances which gave 
birth to it in particular instances, we must admire 
the principle which could lead men freely to make 
such sacrifices for the benefit of their fellow- crea- 
tures. 

Cyprian's progress in Divine knowledge was 
remarkable. Instead of being led on, like most 
others, by slow and regular steps, he appears 
almost immediately to have arrived at maturity ; 
whilst in a great measure he happily avoided that 
philosophizing spirit which tarnished the religion 
of his Eastern brethren. To adopt the tumid but 
expressive language of his deacon and biographer 
Pontius : — " No one expects to reap as soon as 



CYPRIAN. 301 

lie has sown. No one dreams of a vintage the 
moment after he lias prepared the ground for it; 
no one seeks for ripe fruit from a tree, which he 
has just planted. But in him there was a concur- 
rence of ali these incredible circumstances: in him, 
if we may venture to affirm what will so hardly meet 
with credit, the harvest came, in a manner, before 
the seed-time; the vintage before the grape was 
budded ; and ripe fruit before the tree was well 
rooted in the ground." 

Our purpose in quoting this passage is not to 
sanction the eulogy, which the author of it seems 
to have pronounced upon this distinguished con- 
vert ; but to proclaim the praise justly due to the 
grace of God which was displayed in him, and to 
direct the attention of the reader to the power and 
efficacy of that religion, which made the impure, 
haughty, and ambitious Cyprian eminently chaste^ 
humble, and spiritual. 

We may here also appropriately observe, that 
the operations of Divine grace are admirably 
adapted to the peculiar character of the recipient. 
The philosophic Justin was led by a slow and 
painful research to a saving knowledge of the 
truth, whilst the fervid Cyprian was carried, as it 
were, by a single effort, from the gloomy depths of 
Pagan impurity to the triumphant heights of 
Christian holiness. Each, however, was "equally 
indebted to Divine mercy. Conversion, if it be 
but genuine, is alike the Spirit's work, whether 
effected by a long succession of intermediate causes. 



302 CYPRIAN. 

or produced by the more immediate and obvious 
interposition of God. It is a truth never to be 
forgotten, that {C every good gift, and every perfect 
gift, is from above, and cometh down from the 
Father of lights/* 

Although Cyprian exhibits no marks of very 
extensive learning, he evidently possessed a sound 
judgment, and a cultivated mind. He had also 
read with considerable attention the instructive 
volume of human life ; and, from a deep acquaint- 
ance with his own heart, he was enabled to form 
no incorrect opinion of that of others. To adopt 
the truly appropriate language of Newton, " He 
had found the way of transgressors to be hard; 
and he could describe the present attending evils^ 
and the alarming danger of the path if persisted in, 
not merely from what he had read, but from what 
he had felt. He knew the depravity of human 
nature, not as a man who, by inspecting a map, 
can form some confused ideas of a country which 
he never saw ; but as one who had long lived in 
the land, and had explored it with attention. And 
a sense of the love of Christ to himself filled him 
with love and compassion to the souls of men. 
Like a traveller who had mistaken his way, when 
the Lord was pleased to bring him into the right 
road, he redoubled his speed ; and his diligence in 
redeeming the uncertain remainder of his time has 
seldom been equalled. *" 

* Newton's Life of Grimshaw. 



CYPRIAN. 303 

An extract from one of his letters will afford us a 
delightful view of the happy state of Cyprian's 
mind at this period. It was written by him, shortly 
after his conversion, to an intimate friend, whom he 
affectionately urges to seek after that satisfactory 
acquaintance with God, which he had obtained, and 
which he could not but wish every one else should 
enjoy.* 

u I am aware, my dear Donatus, of your an- 
xiety to converse with me. You turn away your 
eyes from the various beautiful objects that sur- 
round you, and fix them steadily upon me. I am 
afraid that your affection for me leads you to anti- 
cipate greater profit than you ought reasonably to 
expect. My abilities are far from resembling the 
luxuriant vine teeming with plenty : they are poor 
and unfruitful. I will, however, make the attempt ; 
and the subject-matter is all on my side. Let 
plausible arts of ambition be adopted in courts of 
judicature ; but when we speak of the Lord God, 
plainness and sincerity, not the powers of oratory, 
should be used. Hear, then, things not eloquent, 
but important; not flattering and polished, but 
faithful and sincere. Thus should the Divine 
goodness be celebrated. Hear, then, an account of 
that which is felt before it is learnt ; which is not 
collected by a long course of speculation, but is 
instilled into the soul through the summary teach- 
ing of Divine grace. 

* Epistle to Donatus, 



304 CYPRIAN. 

" Whilst I lay in a stale of awful darkness, 
tossed about amidst the billows of a tempestuous 
age, ignorant of my own life, and alienated from 
truth and light, it appeared to me a most strange 
and difficult thing, as my manners then were, to 
obtain what the Divine grace had promised as 
necessary to salvation ; namely, that a man should 
be born again ; and that being animated to a new 
life, by the salutary washing of regeneration, he 
should strip himself of what he was before ; and, 
though the body remained the same, he should in 
his mind become altogether a new man. How can 
so great a change, I enquired, be possible, as that 
a man should suddenly and at once put off what 
nature and habit have confirmed in him? These 
evils are deeply rooted and fixed in us. How 
shall he learn abstemiousness, who has been used to 
expensive and magnificent feasts? And how shall 
he, who has shone in ' purple, gold, and costly 
attire, condescend to the simplicity of a plebeian's 
dress ? Can he, who was delighted with the 
honours of ambition, live private and obscure? So 
powerful are the allurements of vice, that intem- 
perance will necessarily invite, pride inflate, anger 
inflame, rapacity disquiet, cruelty stimulate, ambi- 
tion delight, and lust precipitate, their former 
votaries. 

" These reflections frequently engaged my 
attention, for I was myself entangled in many 
errors, from which I did not think it possible to be 
extricated. Hence I yielded to the evil propensi- 



CYPRIAN. 305 

ties of my nature, and, through despair of what 
was better, favoured them as part of my very 
frame and constitution. But after that the pollu- 
tion of my former life was washed away by help of 
the water of regeneration, light from above infused 
itself into my breast, now purified and cleansed:— 
after that, through the effusion of the Holy Spirit 
from heaven, a second birth had made me a new 
creature indeed, immediately, and, in an amaz- 
ing manner, confirmation succeeded doubt, hidden 
things were made manifest, obscurity was turned 
into light ; and what before seemed difficult, or 
rather impossible, to be effected, now appeared easy 
and practicable. I perceived that that which was 
born after the flesh, and had hitherto lived in the 
bondage of sin, was earthy; and also that that 
which the Holy Spirit had now animated derived 
its existence from God.* 

* The writer of these narratives feels no inclination to enter 
into the long contested controversy respecting the nature and 
efficacy of baptism : he feels himself, however, called upon by 
the above passage from Cyprian to remark, that the fathers seem 
to have supposed that a measure of spiritual grace generally 
accompanied the outward rite of baptism ; he says generally, for 
we have already seen (page 278), that Origen has expressly 
declared that there was no necessary connection between them, 
Justin Martyr, towards the close of his Apology, observes, 
u As many as are persuaded that the things taught by us are 
true, and are determined to live accordingly, after fasting and 
prayer for the pardon of their sins, are led by us to a place 
where there is water, and are there regenerated after the same 
manner that we were regenerated before them ; for they are 

X 



306 CYPRIAN. 

" You know and recollect, as well as I do, my 
conversion from a death of sin to a life of virtue. To 
speak in one's own praise is odious ; that, however, 

there washed in the name of God the Father and Lord of all, 
and of our Saviour Jesus Christ, and of the Holy Spirit." Ter- 
tullian, in his Treatise on Baptism, exclaims, " Blessed is our 
Sacrament of water, for by it the sins of our former blindness are 
washed away, and we are made free to eternal life." He after- 
wards adds, in rather unguarded language, " As John, the fore- 
runner of our Lord, prepared His way ; so the angel,, [bishop or 
minister,] who dispenses baptism, prepares the way for the com- 
ing of the Holy Spirit by the washing away of sins, M'hich faith, 
sealed in the Father, Son, and Holy Spirit, accomplishes." 

The present bishop of Gloucester appears to the writer to 
have ,at once so happily preserved the mean between lowering 
the ordinance of baptism to a mere initiatory rite, and making 
it almost the whole of religion, and at the same time to have so 
accurately expressed the sentiments of the early fathers, and 
those of our own Church on this subject, that he cannot refrain 
from inserting the following passage from his Lordship's Charge, 
and recommending it to the serious attention of the clergy of 
the establishment : 

<C T would therefore wish," remarks his Lordship, u generally 
to restrict the term [regeneration] to the baptismal privileges ; 
and considering them as comprehending, not only an external 
admission into the visible Church — not only a covenanted title 
to the pardon and grace of the Gospel — but even a degree of 
spiritual aid vouchsafed and ready to offer itself to our accept- 
ance or rejection at the dawn of reason. I would recommend 
a reference to these privileges in our discourses, as talents which 
the hearer should have so improved as to bear interest, as seed 
which should have sprung up and produced fruit. But, at the 
same time, I would solemnly protest against that most serious 
error (which has arisen probably from exalting too highly the 
just view of baptismal regeneration) of contemplating all the 



CYPRIAN. 307 

cannot be called an expression of boastings but of 
gratitude, which ascribes nothing to the virtue of 
man, but declares all to proceed from the grace 
of God. So that now, if we cease from sin, it 
arises from faith in Him, even as our former sins 
were justly chargeable to our own depravity. From 
God alone, I say, we derive all our powers; in 
Him we live; from Him we receive our strength ; 
and by Him, even whilst in our present state, we 
are encouraged to look beyond it. Only let fear 
be the guardian of innocence; only let us take 
heed that the merciful Lord, who hath kindly shone 
into our minds with an effusion of heavenly grace, 
be detained as our guest by the steady obedience 
of the soul, delighting in Him ; lest pardon received 
beget carelessness, and the old enemy break in 
afresh. 

tc But if you walk in the path of innocence and 
righteousness — if you proceed with footsteps that 
do not slide — if, depending on God with all your 
heart and all your strength, you continue the 
course, which you have commenced, you will find 

individuals of a baptized congregation as converted — as having 
all once known the truth, and entered upon the right path, 
though some may have wandered from it, and others may have 
made little progress — as not, therefore, requiring (what all by 
nature, and most, it is to be feared, through defective principle 
and practice, require) that c transformation by the renewing of 
the mind,' that ' putting off the old man, and putting on the 
new man,' which is so emphatically enjoined by St. Paul to his 
baptized Romans and Ephesians." — Bishop Ryder's primary 
Charge to his Clergy. 

x2 



SOS CYPRIAN. 

that your enjoyments will be proportionate to your 
spirituality. For no bound or measure can be 
assigned to the reception of the heavenly gift, as is 
the case with earthly benefits. The Holy Spirit, 
copiously streaming forth, is confined to no limits, 
restrained by no barriers ; but, flowing perpetually, 
bestows His blessings in rich abundance. Let our 
hearts only thirst and be open to receive them ; for 
&s much capacious faith as we bring, so much 
abounding grace do we draw from Him. 

sc In order that you may have a clearer mani- 
festation of the Divine goodness by a discovery of 
the truth, I will present to your view the evil state 
of the world ; and for this purpose will remove the 
thick darkness which envelopes it. Suppose your- 
self for a short time withdrawn to the top of a high 
mountain, inspecting from thence the appearance 
of things below you, and viewing them with the 
indifference of a person unconcerned in the va- 
rious fluctuations of the world : you will then pity 
mankind ; and, sensible of your own mercies, you 
will be more thankful to God, and more joyful for 
your escape." 

Cyprian then proceeds to describe the vices and 
the miseries of the world ; and, afterwards, in glow- 
ing language, contrasts with them the solid peace 
ancl exalted piety of a real Christian. 

" He is delivered from the tempests of this rest- 
less scene : he is stationed in the port of salvation : 
he lifts up his eyes from earth to heaven, and is 
admitted into the favour of the Lord. Such a man 



CYPRIAN. 309 

approaches in his thoughts near to God ; and may 
justly glory, that what others deem sublime and 
great in human affairs, is beneath his notice. He 
who is greater than the world can desire nothing, 
can want nothing, from the world. How firm and 
unshaken a protection ! How divine a shelter, 
fraught with eternal good ! He is loosed from the 
snares of an entangling world, purged from its 
earthly dregs, and fitted for the light of immor- 
tality ! 

C( When we see what the insidious rage of a 
destructive enemy was plotting against us, we shall 
surely be the more compelled to love what we shall 
be, because we have now learned to know and to 
condemn what we were. Nor is there any need of 
price, of canvassing, of manual labour, or elaborate 
efforts to obtain this highest dignity of man. It is 
the free gift of God, and may easily be procured. 
As the sun shines freely, as the fountain bubbles, 
as the rain moistens ; so the celestial Spirit infuses 
Himself. Only do you, whom the heavenly war- 
fare has marked for spiritual service, preserve 
untainted your sobriety and purity by the exercise 
of Christian graces. Be diligent in prayer and 
reading. Sometimes speak with God ; at other 
times hear Him speak to you. Let Him instruct 
you by His precepts; let Him dispose of you. 
Whom God hath enriched none can impoverish. 
There can be no penury with him, whose heart 
has once been replenished with celestial bounty. 
Roofs ornamented with gold, and houses inlaid with 



310 



CYPRIAN. 



marble, will be vile in your estimation, when you 
know that your own mind is rather to be cultivated 
and adorned ; that this is a more valuable habita- 
tion in which the Lord resides as in a temple, in 
which the Holy Ghost has begun to dwell. Let us 
paint this house with the paint of innocence ; let 
us illuminate it with the light of righteousness. 
It will never fall into ruin through the decays of 
age ; nor will its colour or golden ornaments be 
tarnished. Whatever is not genuine is precarious, 
and affords to the owner no sure possession ; but 
this remains in culture perpetually vivid, in honour 
spotless, in splendour eternal. It can never be 
extinguished ; it will only receive a richer form ore 
its re-union with the body. 

i€ We are allowed/' he continues, " to be cheer-" 
ful :— but let not an hour of entertainment be incon- 
sistent with Divine grace. Let the sober banquet 
resound with Psalms; and, as your memory is good, 
and voice harmonious, continue to perform this 
office as usual Your friends will have the better 
entertainment, if you enliven your meals with 
spiritual discourse and religious harmony. ir 

It is probable that during the following year 
Cyprian composed his Treatise on the Vanity of 
Idols, and his three books of Testimonies from 
Scripture against the Jews. The following pass- 
age from the former of these tracts is worthy of 
notice, as it contains a summary of the principal 
doctrines insisted upon by the early fathers, and 
gives an affecting account of the forlorn state of 



CYPRIAN. 311 

the Jews, not less applicable to them in the pre- 
sent day than in the time of Cyprian. 

(C This is the order, this the reason, of Christ's 
coming, and of the manner of our salvation by 
Him. God first manifested His grace to the Jews. 
Thus their ancestors were just and obedient to the 
Divine precepts. Hence proceeded the grandeur 
and flourishing state of their kingdom, and hence 
the greatness of their nation. But when they be- 
came careless, unruly, proud, puffed up with a vain 
confidence in their fathers, and despisers of the 
Divine precepts, they forfeited the favour that had 
been conferred upon them ; and they are now scat- 
tered as wanderers and vagabonds over the earth, 
outcasts from their own soil and climate, and aliens 
in a strange land. Moreover God had predicted 
that the time should come when He would select for 
Himself, from every nation and people and place, 
more faithful and obedient worshippers, who should 
imbibe grace from those Divine gifts which the 
Jews had despised and lost. Hence of this mercy, 
grace, and discipline, the Word and Son of God is 
sent to be the Dispenser and Proprietor ; even as 
He was foretold by all the ancient prophets, as the 
Enlightener and Teacher of mankind. He is the 
virtue of God ; He is the reason of God ; He is His 
wisdom and glory. He was in the virgin's womb; 
and by the operation of the Holy Spirit, having 
cloathed Himself with flesh, He mingled Godhead 
with manhood. He is our God ; He is the Christ, 
who, being the Mediator between two, hath put 



312 CYPRIAN 

on human nature to exalt it to a union with the 
Father." 

Cyprian's Testimonies against the Jews consist 
of little else than a collection of texts of Scripture, 
under several heads ; for there is scarcely any thing 
in it properly his own, beside two short prefaces. 
In the first he proves, that the Jews fulfilled their 
own prophecies in rejecting Christ ; in the second, 
that our Lord's nature was Dhine and human; and 
in the third, he delivers various precepts for the 
regulation of a believer's conduct. The following 
extract from the second book is important, as it 
affords an indubitable proof of Cyprian's belief in 
our Lord's divinity, and also comprises a judicious 
collection of Scriptural authorities on that subject. 

ce In Genesis : God said to Jacob, Arise, go up 
to Bethel, and dwell there ; and make there an 
altar unto that God who appeared unto thee, when 
thou fleddest from the face of Esau thy brother. 
Also in Isaiah : Thus saith the Lord God of Sa- 
baoth, The labour of Egypt, and the merchandize 
of the Ethiopians, and of the Sabeans ; men of 
stature, shall come over unto Thee, and they shall 
be Thy servants, and they shall come after Thee 
bound with chains' ind they shall worship Thee, 
and pray .to Thee, saying, Surely God is in Thee, 
and there is no God beside Thee. Verily Thou art 
God, and we knew it not, O God of Israel, the 
Saviour. Again, in the same author : The voice 
of one crying in the wilderness, Prepare the way of 
the Lord ; make straight the paths of our God. So 



CYPRIAN 313 

in the xlivth Psalm : Thy throne, O God, is for ever 
and ever; a sceptre of righteousness is the sceptre 
of Thy kingdom. So in the xlvth : Be still and 
know that I am God. 1 will be exalted among the 
Gentiles, and will be exalted in the earth. So in the 
lxviith Psalm : Sing to the Lord, praise His name; 
make a way for Him who hath ascended to the 
West : God is His name. So in the Gospel accord- 
ing to John : In the beginning was the Word, and 
the Word was with God, and the Word was God. 
So in the same Gospel, the Lord says to Thomas, 
Thrust in here thy finger, and see My hands ; and 
be not faithless, but believing. And Thomas an- 
swered and said unto Him, My Lord and my God. 
So Paul to the Romans : I could wish that I were 
an anathema from Christ for my brethren, my kins- 
men according to the flesh, who are Israelites, 
whose are the adoption, and glory, and the cove- 
nant, and the giving of the law, and the service, 
and the promises; whose are the fathers; from 
whom is Christ after the flesh, who is over all 
things God blessed for ever. So in the Revelation : 
I am A and &, Tiie Beginning and The End. I 
will give unto him that thirsteth of the water of 
life freely. He that overcometh shall possess those 
things, and their inheritance; and I will be His 
God, and He shall be My son."* 

* It seemed proper to retain Cyprian's references to the 
Psalms, although they do not accord with our own. 



314 



CYPRIAN. 



CHAPTER II. 

Cyprian is ordained presbyter, and soon afterwards bishop, 
of Carthage. — Pontius s character of him. — He leaves 
Carthage during the Decian persecution. — The Church 
of Rome exhorts his people to constancy. — Cyprian's 
letters to them. 

Possessed of such deadness to the world, exalted 
piety, and zeal in the cause of the Redeemer, it is 
not surprising that Cyprian regarded the work of 
the ministry as affording him at once a sphere of 
the most extensive usefulness, and an opportunity 
of offering up the richest oblation to the Divine 
Bestower of all good. He was in consequence 
ordained presbyter within two years after his con- 
version. Little is known of this period of his life, 
except what is stated by Pontius, in the annexed 
quotation : 

" Many things/' he remarks, " Cyprian did 
whilst yet a layman ; many when he was promoted 
to the degree of a presbyter ; wherein, closely fol- 
lowing the example of ancient worthies, he laboured, 
by a scrupulous attention to every religious duty, 
to obtain the approbation of the Lord. 

" It was his custom, when he read of any one be- 
ing particularly commended by God, to lead us to 
enquire what were the circumstances which ren- 



CYPRIAN. 315 

dered him so pleasing to the Most High. If Job, 
for instance, were referred to, who is so famous for 
the testimony borne to him by God, as His faithful 
worshipper, and one whose fellow could not be 
found on the earth, Cyprian would exhort us to 
imitate him ; that, by following* his example, we 
might also obtain the same honourable testimony. 
■ Job,' he would observe, e was raised so much 
above the loss of his fortune, and derived such 
profit from his graces which were then called into 
exercise, as scarcely to appear sensible of those 
temporal calamities which attended his religion. 
Neither want nor affliction were able to break his 
spirit. His wife's persuasions did not seduce him ; 
nor did the dreadful sufferings of his body discon- 
cert him : but his piety maintained its ground, 
being too well founded to be shaken by any of 
these tempests. No temptation or attack of the 
devil could overpower him, or cause him to with- 
hold his grateful acknowledgments from God amidst 
all his trials. His house was open to every comer. 
No widow ever departed with her bosom empty ; 
no traveller, who was ignorant of the road, was 
dismissed without a guide. The weak found sup- 
port, and the lame were conveyed by him on their 
journey ; and whomsoever the hand of the power- 
ful had oppressed he stepped in to rescue. Thus 
(Cyprian would say) should they act who desire to 
please God/ And so, referring to the examples of 
all the most eminent saints, and transcribing them 



316 



CYPRIAN. 



into his own practice, he became himself a pattern 
for imitation." 

Shortly after his being ordained presbyter, he 
was chosen bishop of Carthage, by the general and 
earnest desire of the people. Five presbyters, 
however, opposed his election, who afterwards 
occasioned him no small uneasiness. The prospect 
of his elevation to the episcopate afforded Cyprian 
no satisfaction. He considered himself inadequate 
to the discharge of its important duties ; and ear- 
nestly requested the people to select some one, who- 
had been longer in the Church, as more proper to 
fill so high a station. Afterwards, when he found 
that his reluctance only made them more anxious 
to nominate him, he determined to retire, in order 
that he might avoid farther solicitation. His 
house, however, was surrounded ; his retreat ren- 
dered impossible; and at length, through much 
persuasion, he accepted the painful pre-eminence. 

i: How Cyprian now conducted himself,'-' ex- 
claims Pontius, (t who is able to relate ! His pietv, 
his zeal, his compassion, and the steadiness of his 
whole administration, were all admirable. His \ery 
aspect displayed such sanctity and grace as arrested 
the attention of every beholder. His countenance 
was grave,, but cheerful, and equally distant from 
the extremes of levity and moroseness ; so that it 
was doubtful whether he more deserved love or 
respect, though both would readilv be awarded 
him. His garb was of a piece with his counte- 



CYPRIAN. 317 

nance, maintaining a happy medium. He had 
renounced his former secular pomp, but avoided 
the appearance of affected penury. 

if How attentive he was to the poor when a 
bishop, who, whilst only a catechumen, was so 
tender of them, deserves the notice of the clergy, 
who are bound and instructed by the rules of their 
sacred office to pay the greatest attention to works 
of charity and mercy. As to Cyprian, the epis- 
copal chair created in him no new dispositions for 
his office ; but found him already possessed of every 
qualification." 

No sooner was Cyprian advanced to the episco- 
pate than he began to exert himself to the utmost 
to repress the abuses, which had now arisen to an 
alarming height in Christendom. In consequence 
of the cessation of outward troubles, many heart- 
less converts had crept within the sacred enclosure 
of the Church, who, whilst they professed to 
approve of the doctrines of Christianity, remained 
too much like their Pagan neighbours ; ambitious, 
covetous, and sensual. Such persons are not 
unfrequently found to be more hopeless characters, 
and more injurious to the cause of vital godliness, 
than the most open and virulent opposers of 
religion. 

The account which Cyprian, in his Tract con- 
cerning the Lapsed, gives of the state of Christi- 
anity in the West, is truly lamentable. We might 
suppose that more modern times had sat for the 
portrait. Professors of religion were in general 



318 CYPRIAN. 

immersed in worldly mindedness, and greedy of 
gain. Luxury in banquets, and effeminacy in 
dress and manners, were very prevalent ; profane- 
ness was unrestrained, and the intermarriage of 
Christians and Heathens by no means rare. The 
most outrageous quarrels and disputes were carried 
on amongst them, with bitter and malignant acri- 
mony. Even bishops were not only negligent of 
their flocks, but utterly deserted them. Covetous, 
fraudulent, and usurious, they travelled through 
distant provinces in quest of pleasure and gain. 
Thus the declension, which had long before com- 
menced in the days of peace and prosperity, had 
now advanced with hasty strides, and called aloud 
for the persecuting sword of a Decius, and the rigid 
discipline of a Cyprian, to elicit the latent sparks of 
Christian fidelity, and to restore the Church to its 
former purity. 

The death of the emperor Philip, who had been 
the friend and protector of the Christians, intro- 
duced, with the change of masters, anew system of 
government, so oppressive to them, that their for- 
mer condition, ever since the time of Domitian, 
was represented as a state of perfect freedom and 
security, when compared with the rigorous treat- 
ment which they experienced under the short reign 
of Decius.* This prince, who ascended the throne 
about the time our African prelate entered on his 
episcopal office, was indeed a most inveterate 

* A. D. 249^ 



CYPRIAN. 319 

enemy of Christianity ; and seemed determined, if 
possible, to exterminate its very name from the 
earth. Daring his reign the bishops of the most 
considerable cities were removed by exile or by 
death ; and such was the vigilance of the magis- 
trates, that the clergy of Rome were prevented, 
during sixteen months, from proceeding to a new 
election. So great, indeed, was the enmity of 
Decius to the Christians, that it was supposed he 
would more patiently have endured a competitor 
for the purple, than a bishop in the capital. 

For some time, however, the persecution appears 
to have been far less fierce in Africa than in many 
other places. Cyprian remarks, that it deserved 
the name of trial rather than persecution. Never- 
theless, on the first promulgation of the impious 
edicts of this tyrant, before the magistrates sat, or 
the informers produced an accusation, crowds of 
nominal Christians ran to exculpate themselves, 
and to offer the prescribed sacrifices. Too nume- 
rous to be all admitted to the proof immediately, 
they regretted the delay of another day to brand 
themselves apostate, and begged they might be 
allowed to attest their infidelity that very night. 

At first the venerable prelate continued openly to 
support his own people ; and wrote consolatory and 
hortative letters to the suffering brethren at Rome. 
The persecution, however, soon increasing, and the 
Pagan populace expressly demanding that Cyprian, 
the leader of the Christians, should be thrown to 
the lions; it became necessary for him to retire 



320 CYPRIAN. 

immediately to a place of safety, or to expect the 
crown of martyrdom. Thus circumstanced, he 
properly withdrew from Carthage to an obscure 
solitude, and concealed himself so well, that the 
place of his retreat was never discovered. He was 
then proscribed by the government, and the greater 
part of his property confiscated.* 

Mr. Gibbon has well described, and satisfactorily 
accounted for, the tumultuary proceedings of the 
Pagans against the Christians, which were espe- 
cially adopted by them during the season of the 
celebration of their public festivals. " Whilst the 
numerous spectators," he remarks, ic crowned with 
garlands, perfumed with incense, purified with the 
blood of victims, and surrounded with the altars 
and statues of their tutelar deities, resigned them- 
selves to the enjoyment of pleasures, which they con* 
sidered as an essential part of their religious wor- 
ship ; they recollected, that the Christians alone ab- 
horred the gods of mankind, and, by their absence 
and melancholy on these solemn festivals, seemed 
to insult or to lament the public felicity. If the 
empire had been afflicted by any recent calamity, 
by a plague, a famine, or an unsuccessful war ; if 
the Tyber had, or if the Nile had not, risen beyond 
its banks; if the earth had shaken, or if the tem- 
perate order of the seasons had been interrupted, 
the superstitious Pagans were convinced, that the 
crimes and the impiety of the Christians, who were 

* A. D. 200. 



CYPRIAN. 321 

spared by the excessive lenity of the government, 
had at length provoked the Divii. justice. It was 
not among a licentious and exasperated populace, 
that the forms of legal proceedings could be ob- 
served ; it was not in an amphitheatre, stained with 
the blood of wild beasts and gladiators,, that the 
voice of compassion could be heard. The impa- 
tient clamours of the multitude denounced the 
Christians as the enemies of gods and men, doomed 
them to the severest tortures; and, venturing to 
accuse by name some of the most distinguished of 
the new sectaries, required with irresistible vehe- 
mence that they should be instantly apprehended 
and cast to the lions."* 

Cyprian's retreat, however, prevented not his 
maintaining a constant correspondence with his 
clergy, or his watching over, with unabated 
vigilance, the welfare of his own and other suf- 
fering Churches. <c Absent in person," he ob- 
serves, cc in spirit and in advice I was active 
among them." Many of his beautiful letters were 
written during the time of his concealment ; and are 
replete with the tenderest effusions of Christian 
love, and the most important maxims of Christian 
wisdom. We learn also, from a letter written by 
the presbyters of Rome to his own Church, in 
answer to one which he had forwarded to that com- 
munity, that, though some of the opulent members, 
and even pastors, had apostatized from the Church 

* Decline and Fall of the Roman Empire* 
Y 



322 CYPRIAN. 

at Rome, yet a noble body of confessors held their 
faith and a good conscience amidst all the pains of 
imprisonment, torture, and death. 

cc We would not/* say they, cc most beloved 
brethren, find you hirelings, but good shepherds ; 
for you know how exceedingly awful it would be, 
if you were not to exhort your brethren to stand 
stedfast in the faith, lest they be totally subverted 
by idolatry. Nor do we thus exhort you in words 
only ; but, as you may learn from many who went 
from us to you, we sedulously discharge the same 
duties, through the Divine assistance, though at the 
imminent hazard of our lives ; for we have before 
our eyes the fear of God and of eternal punishment, 
rather than the fear of men, and of a temporary 
evil. We do not desert our brethren, but exhort 
them to stand in the faith, and to be prepared to 
follow their Lord ; even as we have also exerted 
ourselves to recal to the Church those who went 
up to sacrifice. 

ic You see then, brethren, what you ought to 
do, in order that those who have fallen may be 
stimulated by your exhortation, in case they are 
again apprehended, to confess their Saviour, and 
thus correct their former error. We advise you, 
also, to receive again into communion any who 
desire it, and manifest genuine repentance. The 
widows, the sick, those in prison, and those who 
are driven from their habitations, ought to be 
attended to by suitable persons. And those whose 
office it is to bury the dead, should consider the 

3 



CYPRIAN. 323 

interment of the martyrs as a matter of indispensa- 
ble obligation. 

" May God, who does all things for those who 
trust in Him, grant that we may all be found occu- 
pied in our respective callings. The brethren who 
are in bonds, the presbyters, and the whole Church, 
affectionately salute you, and all who call upon the 
name of the Lord. We beseech you in return to 
remember us."* 

Cyprian's letters to his flock are written in the 
same spirit, and evince him to have been the wise 
and experienced Christian. He exhorts them to 
supply the brethren who were imprisoned with 
every necessary ; inculcates the duty of manifesting 
due subordination to their teachers ; cautions the 
confessors against indulging spiritual pride ; and 
(what will be deemed by those who know the 
human heart, and the deceitfulness of sin, no unne- 
cessary caution) warns them against ' fleshly lusts, 
which war against the soul/ He even mentions 
the evil conduct and impurity into which some, 
who had confessed Christ in the face of torments 
and death itself, had afterwards fallen. 

A few quotations from these letters will unfold 
the character of Cyprian, and will probably not be 
unacceptable to the reader. The following salu- 
tary and seasonable letter appears to have been 
written by Cyprian, a short time after bis retire- 
ment : — 

* Epis. 8. 

y2 



324: 



CYPRIAN, 



" Being hitherto preserved by the grace of God, 
I salute you, dearest brethren, and rejoice to hear 
of your safety. Since the present posture of affairs 
does not allow of my being with you, I conjure 
you, by your faith, and by the ties of religion, to 
discharge your duties, in conjunction with mine 
also, that nothing be wanting as it respects disci- 
pline or diligence. I beg that their necessities be 
supplied, who are imprisoned for a glorious profes- 
sion and avowal of their God, or who labour under 
the pressure of indigence and poverty, since the 
whole ecclesiastical fund is in the hands of the 
clergy for this very purpose, that a number may 
have it in their power to relieve the wants of indi- 
viduals. 

iC I beg further, that you will u?e every pruden- 
tial means to procure the peace of the Church ; and 
that you will direct the brethren, who may chari- 
tably wish to visit our worthy confessors, upon 
whom the Divine goodness hath thus far shone, to 
do this cautiously, and not in crowds, lest any 
unnecessary offence be given, and the liberty of 
access be altogether prohibited. In all things we 
ought to be meek and humble, as becomes the ser- 
vants of God ; to consider the times, to have a 
regard for peace, and to provide for the welfare of 
our people. 

(C Most dearly beloved and longed for, I wish 
you all prosperity, and entreat you to remember 
us. Salute all the brethren. Victor, the deacon, 



CYPRIAN. 325 

and those that are with us, salute you. Fare- 
well."* 

The following' letter, addressed to the presbyters 
and deacons of his Church, contains several practi- 
cal rules of humility and watchfulness, well deserv- 
ing the serious attention of Christians in every 
age :— 

4f Let the confessors know what the laws of dis- 
cipline, as deduced from the Scriptures, require of 
them ; namely, that they be humble, modest, and 
peaceable; that they preserve their reputation un- 
sullied, and be as exemplary in the whole of their 
conduct, as in the noble avowal of their faith. 
Thus approving themselves in all things to the 
Lord, they will at length be found meet for the 
glory of a heavenly crown. Let them remember, 
that the greatest trial yet remains, for it is written, 
{ Praise no man before his death ;'-f and again, 
' Be thou faithful unto death, and I will give thee a 
crown of life ;'+ and our Lord also saith, e He that 
endureth to the end, the same shall be saved/ § 

" Let them imitate the Lord, whose humility 
was never more conspicuous than at the eve of 
His passion, when He washed His disciples' feet. 
The apostle Paul too, after he had been repeatedly 
imprisoned, scourged, and exposed to wild beasts, 
still continued meek and humble ; nor did his ele- 

* Epis. 5. + Ecclus. xi. 28. 

t Rey. ii. 10. § Matt. x. 22. 



326 CYPRIAN. 

vation to paradise and the third heaven excite in 
him any arrogance. 

" These different duties, I beseech you, instil 
into the minds of the brethren. The season now, 
indeed, more particularly requires them to stand 
upon their guard against the snares of the enemy, 
who is especially anxious to attack those who have 
most distinguished themselves for courage, and to 
revenge the disgrace which he has already sus- 
tained from them. The Lord grant that I may 
shortly be permitted to see my people again, and 
personally to exhort them to preserve the glory they 
have acquired. 

<f I am grieved to hear that there are some of 
the confessors who run about idly, foolishly, and 
insolently ; fomenting divisions, and even polluting 
by fornication those members which had confessed 
Christ. Instead of being willingly subject to the 
deacons and presbyters, they act in so scandalous 
a manner as to tarnish the glory of many excellent 
confessors. He, indeed, alone is worthy of the 
honourable name of a confessor, on whose account 
the Church will never have occasion to be ashamed, 
but always to glory. 

<c As to the circumstance concerning which my 
presbyters have written to me, I can answer no- 
thing by myself. From my first appointment to 
the episcopal office, I have determined to do nothing 
without your advice, and the approbation of the 
people. When, by the favour of God, I shall have 



CYPRIAN. 



327 



returned to you. we will consider all these things 
together."* 

In another letter, after having strongly urged 
the great importance of Christians cultivating a 
spirit of unity and love, and reminded them of the 
nature and solemnity of their baptismal vow, he 
continues : cc Let us strengthen one another, with 
mutual exhortations, and strive to make greater 
proficiency in the Lord, that, when in His mercy 
He shall give us that peace which He has promised, 
we may return to the Church as new men ; and 
that both our brethren and the Gentiles may per- 
ceive, that in every respect we are reformed and 
amended; and may as much admire the future 
excellency of our morals and discipline as they did 
our fortitude during the persecution. "f 

Having remarked, in another letter, that the suf- 
ferings they experienced were just punishments for 
their sins, he adds, c: Let us pray with our whole 
heart and soul for mercy, for God has graciously 
said, ' My loving kindness will I not utterly take 
from them.' Let us ask, and we shall receive ; and 
if His answer to our prayers be delayed, because we 
have grievously offended, let us knock ; for to him 
that knocketh it shall be opened, when prayers, 
groans, and tears, beat at the door." 

He afterwards adds, " Persecution is the exami- 
nation and test of our sincerity. God would have 
us to be sifted and tried ; but He will not withhold 

* Epis. 14. + Epis. 13. 



328 



CYPRIAN. 



His help in trials from those who believe. Let us 
lift up our eyes to heaven, lest this earth., with its 
allurements and fascinations, seduce us. Let each 
of us pray to God, not for himself alone, but for 
all the brethren, even as we have been instructed 
by the Lord. If He shall observe us to be peace- 
able and humble, united to each other in love, fear- 
ful of His displeasure, and reformed by our present 
corrections, He will rescue us from the persecutions 
of the enemy ; and as we have been under His cor- 
rection we shall receive His pardon. Let us only 
continue to pray with stedfast faith, and genuine 
contrition ; let us behave like men placed between 
the ruins of those who are fallen, and the remnant 
of such as are still in danger ; between a multitude 
of the sick, and the few who have escaped the 
pestilence/'* 

* Epis. 11, 



CYPRIAN, 329 



CHAPTER III. 

The persecution rages at Carthage. — Cyprian's joy on 
account of the boldness of the martyrs. — He laments the 
hastiness of the confessors in giving letters to the lapsed. 
— The Church of Rome writes to him respecting the 
lapsed. 

The persecution at Carthage was now become 
truly tremendous. At the same time the awful 
number of apostates added fresh horrors to the 
scene, and called forth the Christian graces of their 
bishop and of the remnant of true believers into 
full exercise. 

We learn from Cyprian's epistles that some were 
beheaded with swords, or pierced through with 
spears ; others were scourged, tortured by the 
rack, roasted before fires, and their flesh torn from 
their bodies with burning pincers; others were at 
the same time tormented with more instruments of 
pain than they had members in their body ; whilst 
the lives of some were studiously prolonged, in 
order that the intensity and continuance of their 
sufferings might at last lead them to apostatize. 

At length, however, Cyprian having heard that 
many displayed the constancy which true religion 
will alone inspire in the midst of such persecutions, 
rejoiced greatly, and represented them as wiping 



330 CYPRIAN. 

away, by their faith and perseverance, the tears 
which the Church had shed for the blood of her 
children. He conceived even Christ Himself look- 
ing- down with complacency, fighting, and con- 
quering" in His servants, and affording them 
strength in proportion to their faith. But his feel- 
ings on this occasion are best described in his own 
words. <: Christ/' says he, " is present in the 
glorious encounter: encouraging, strengthening, 
and animating His warriors and confessors. He 
who once overcame death for us. always overcomes 
in us." Towards the conclusion of the same 
epistle he consoles with the following suitable argu- 
ments those who, though they had not yet suffered^ 
were preparing in spirit for the crown of martyr- 
dom : cc If, through the mercy of God, peace 
should be restored before the day of your trial, yet 
let your hearts continue well-affected, and your con- 
sciences testify year glorious intentions. Let none 
of you be dejected, as falling short of those who, 
having overcome the world, are gone to their Lord 
by the honourable road of martyrdom. If the Lord 
be a searcher of the reins and heart. His testimony 
will be sufficient to secure you the crown for which 
you are solicitous. Wherefore, my dearest bre- 
thren, both conditions are truly honourable and 
glorious. The safer is that which carries you to 
God immediately on the consummation of your 
victory ; but the more joyful is that which, after 
the honour of your confession, allows you still to 
flourish amidst the praises of the Church. 



CYPRIAN. 



331 



" Thrice blessed is our Church, which God has 
condescended in these times to render so illustrious 
by the blood of martyrs ! She was before arrayed 
in white by the active piety of our brethren ; but 
she is now clothed in purple by the blood of her 
martyrs. Amidst her flowers, the lily and the rose 
are conspicuous. Wherefore let each of us con- 
tend for one or both of these honours ;— for the 
white crown of piety, or the purple one of suf- 
fering'. "* 

This holy exultation of Cyprian, however, was 
not without alloy. He considered the purity and 
honour of the Church endangered by an irregular 
and too easy re-admission of the lapsed into her 
bosom. The confessors, it appears, had inconsi- 
derately granted to them recommendatory letters ; 
and the Church, even without the advice of their 
bishop, had again received them into her commu- 
nion. This conduct excited in Cyprian some c 
degree of indignation : he confessed that their 
petulant behaviour had considerably damped his 
joy on account of the patient sufferings of the mar- 
tyrs. Such proceedings, he remarked, were quite 
unprecedented ; that after lesser offences a regular 
time of penitence was required from the members, 
and a certain course of discipline enforced, and that 
they were even then only re-admitted to commu- 
nion by the united imposition of the hands of the 
bishop and his clergy. f 

* Epis. 10. i Epis. 16. 



332 



CYPRIAN. 



These censures of our African prelate are not 
merely to be justified, but to be commended. For 
surely it was highly for the good of the whole, that 
some signal mark of humiliation should be affixed 
to those who had shamefully denied their Lord, 
" Were not his senses stupified ?" exclaims Cy- 
prian, whilst he eloquently arraigns the conduct of 
those who had lapsed into idolatry. cc Did not his 
speech fail him ? Did not his tongue cleave to the 
roof of his mouth ? How could the servant of God 
stand there and renounce Christ, who had a little 
before renounced the devil and the world? Was 
not the aitar a sort of funeral pile, on which he 
himself was about to die ? Should he not then 
have fled from it with abhorrence ? Unhappy 
wretch ! why need you bring a sacrifice to the 
altar; why offer a victim with supplications, when 
you yourself are the sacrifice, you yourself the 
victim ? There you have immolated your own 
salvation : your faith and hope you have consumed 
in those fatal fires. Let no one," he afterwards 
continues, ec impose upon, or deceive himself. 
Mercy belongs only to the Lord. No one can 
pardon sins committed against God, but He alone, 
who bore our sins, who suffered for our sakes, 
whom God delivered up for our offences."* 

.The power, indeed, assumed by martyrs and 
confessors, as well as the awful declension of the 
lapsed, appears, on this occasion, to have been 

* His Treatise on the Lapsed. 



CYPRIAN. 



333 



highly culpable. Pride is the native inmate of 
every bosom ; even martyrs may feel its workings. 
It is well for them as for us, that there is One, who 
bears the iniquity of our holy things. The blood 
of atonement need be sprinkled on the expiring 
corpse of the martyr in the flames. But for this 
the martyr would perish, and the flames would be 
eternal.* 

During the whole of the persecution, a friendly 
correspondence was maintained between Cyprian 
and the clergy of the Church, at Rome. In one 
of their letters to him they thus graphically de- 
scribe the impatience and insubordination of the 
lapsed, and condole with the bishop in his most 
trying situation : 

" THE PRESBYTERS AND DEACONS, DWELLING AT 
ROME, TO POPE CYPRIAN, GREETING:* 

cc We have carefully read, brother, the letter 
you sent us by Fortunatus, your sub-deacon ; and 
are greatly distressed to learn, that, in the midst of 
so severe a persecution, you are harassed by the 
immoderate petulancy and arrogance of the lapsed. 
But, though these circumstances have greatly af- 

* See Haweis's Church History. 

+ The unvarying style of equality which pervades the corres- 
pondence between Cyprian and the bishops of Rome is deserv- 
ing attention. Each ascribes to the other the honourable title 
of Pope, or father, and at the same time addresses him with the 
Cimiliar appellation of brother. 



384 CYPRIAN. 

fiicted us, yet the weight of our sorrow is considera- 
bly lighten d by your firmness and strict adherence 
to the discipline of the Gospel. You have properly 
repressed their presumption ; and, by exhorting 
them to repentance, have shewn them the scrip- 
tural way of salvation. Indeed we are astonished 
that, at a time so mournful and unseasonable as the 
present, and especially when their crime was so 
great, and their apostasy so scandalous, they 
should proceed to such lengths as rather to claim 
their re- admission into the Church as a right than 
to implore it as a grace, and even to affirm that 
their pardon was already sealed in heaven. 

cc Never cease, brother, in your charitable en- 
deavours to quiet the minds of the lapsed, and to 
offer the proper medicine to the erroneous, though 
the inclination of the sick may often dislike the 
attention of the physician. This wound of the 
lapsed is still fresh, and its tumours are yet increas- 
ing; but we feel assured that, at length, their heat 
will subside, and they themselves will then be 
thankful for that delay which was absolutely neces- 
sary for a wholesome cure, unless officious persons 
arm them against their own safety.' 5 * 



In another letter, after expressing their complete 
acquiescence with Cyprian in sentiment, respecting 
those who had fallen, they give the following im- 
portant and truly Christian advice. cc Let us com- 

* Epis. 36. 



CYPRIAN. 335 

fort, fortify, and arm one another with mutual 
supplications. Let us pray for the lapsed, that 
they may be raised again ; for those who stand, that 
they may not be tempted to their ruin ; and for 
those who are reported to be already fallen, that 
they may become sensible of the greatness of their 
crime, and may have the wisdom not to desire a 
premature and momentary restoration. 

" Let them knock at the doors of the Church, 
but not break them open. Let them approach its 
threshold, but not leap over it Let them watch 
at the gates of the heavenly camp, but armed with 
that modesty which becomes those who remember 
they have been deserters. Let them again take up 
the trumpet of supplication, but not presume to 
sound a charge. Let them arm themselves, in- 
deed, with the weapons of humility, and resume 
that shield of faith which they dropped through 
their fear of death ; — but let them see that they be 
armed against their adversary, the devil, not 
against the Church, which mourns for their 
fell."* 

* Epis. 30. 



336 CYPRIAN. 



CHAPTER IV. 

Cyprian returns to Carthage. — Finds his Church rent 
with schisms.— His judicious conduct. — The Novatian 
Schism. — Cyprian's conduct on the occasion. — His tract 
on the Lord's Prayer. 

On the death of Decius, the distracted state of 
affairs in the empire, rather than a cessation of 
malice, moderating the persecution, Cyprian re- 
turned to Carthage.* His Church by this time 
was in a most miserable state. Many of her mem- 
bers had apostatized during the late persecution, 
whilst numbers of those that remained were torn 
asunder by schisms, and deprived, to an ajarming 
degree, of their former purity. 

The chief cause of these divisions was the unruty 
conduct of five presbyters, some of whom were 
branded with infamy for immoral conduct. At 
length one of them, whose name was Fortunatus, 
was elected bishop in opposition to Cyprian, and 
his cause espoused by a considerable party. To 
accommodate the appropriate observation of Mr. 
Cecil to the case before us, iC there is a restless 
spirit in man, even while the Gospel remains, and 
is administered by a Cyprian : this, with the charm 

* A. D. 251. 



CYPRIAN. 337 

of a new thing, and the love of being something, 
somewhere, prompts him to listen to trivial objec- 
tions, imagined improvements, and specious pro- 
posals. He will then stumble at a straw in his 
former church or minister, as if the evil was with- 
out him, instead of being, where it generally is, 
within him. 

" Unmindful now of the old advice, divide and 
conquer, he will even sometimes be found crawling 
from the cedar to the bramble, saying, Rule over 
us. — I need not remind the reader how the apostle 
mourned over needless and pernicious divisions of 
this sort, and laboured to prevent them. To divide 
for the truth's sake is the spirit of martyrdom ; to 
divide for straws is the spirit of schism, and stands 
among the works of the flesh." 

Cyprian's strong natural penetration, good sense, 
and knowledge of human nature, were now called 
into exercise, and enabled him, in the trying situa- 
tion in which he was placed, to manifest such 
promptitude and decision as at once astonished all 
who were witnesses of his conduct ; and, through 
the Divine blessing, were attended with incalcula- 
ble benefit to his people. The case of the lapsed 
was seriously considered and settled, in a council at 
Carthage, under the direction of Cyprian and 
several neighbouring bishops; whose decision was 
alike distant from undue severity and unseasonable 
lenity. Those who manifested signs of genuine 
repentance were restored ; the case of doubtful 
characters was deferred; and at the same time 

z 



338 CYPRIAN. 

every method of Christian charity was adopted to 
lead them' to repentance, and facilitate their re- 
admission. Fortimatus and bis flock in a little 
time sunk into insignificance. Cyprian's just 
authority was restored : his Church was again 
brought into a state of unanimity; and at least a 
partial revival of religion shortly afterwards took 
place among his people. 

A division, however, of a somewhat similar kind 
in the Church of Rome, in which Novatus, one of 
his own presbyters, was concerned, occasioned him 
a series of far greater troubles, and involved him 
in the most painful disputes. 

In consequence of the persecution, the Roman 
clergy had suspended, for sixteen months, a new 
election to their see. In the mean time Novatus,* 

* He is now generally called Novatian; but Dr. Lardner 
appears satisfactorily to have proved that his true name was 
Novatus. The following are the principal arguments adduced 
by this laborious author in support of his opinion : 

1. This presbyter of Rome is generally called Novatus by the 
Greek writers. 

*2. There are still remaining in Latin authors traces of their 
agreement with the Greek writers upon this head. 

3. The appellation of his followers shews, that his name was 
Novatus, not Novatian. — If his name had been Novatiau, they 
would have been called Novatianists ; whereas they are always 

called Novatians, from Novatus. 

4. The Dr. knows not of any one, in any age, called Nova- 
tian; whereas many were called Novatus. 

5. Some learned moderns seem to have supposed that the 
name of this person was Novatus. 



CYPRIAN. 339 

a Roman presbyter, grew high in the esteem of 
so>re of the bishops and confessors. He is gene- 
rally allowed to have been a man of genuine piety, 
but rigid and tenacious in his ideas of discipline, 
supposing that those who lapsed during a time of 
persecution ought to be for ever excommunicated. 
Two parties were unhappily formed on this sub- 
ject: the one, which was by far the more nume- 
rous, held the more lenient doctrine of restoration 
on repentance; and the other, the more rigid sen- 
tence of final exclusion. The consequence was, 
what might reasonably be expected, each party 
elected a bishop. Cornelius was chosen by the 
former, and Novatus by the latter. A council 
was> in consequence convened, of neighbouring 
bishops and presbyters, to decide respecting this 
unhappy controversy, and to restore peace and 
unity to the distracted Church at Rome. This 
object, however, was not gained. Animosity pre- 

Dr. Lardner then replies to what he considers the only objec- 
tion of moment to his opinion, — viz. that his name is always 
written Novatian by Cyprian, — by observing that Cyprian would 
have it that his own presbyter, Novatus, was the principal author 
of the disturbances at Rome ; and that on this account he called 
the presbyter of Rome Novatian, as if he had been only a fol- 
lower of Novatus, of Carthage. Moreover, having often occa- 
sion to mention these two presbyters together, no shorter way 
of distinguishing them could be thought of, than to call one 
Novatus, and the other Novatianus; which mode of expression 
the Dr. supposes was also readily adopted by many other Latin 
writers. See Credibility of the Gospel History, chap, xlvii, 
where Dr. Lardner treats at large on each of these topics. 

z2 



340 



CYPRIAN* 



vailed over charity. Consciousness of power on 
the one side, and obstinate pertinacity of sentiment 
on the other, prevented a coalescence of the 
parties. 

On this occasion recourse was had to the advice 
and influence of Cyprian. It is scarcely necessary 
to say, that he disapproved of the stern discipline 
of Novatus and his party ; that he considered the 
general approbation of the Roman Church as giving 
validity to the consecration of Cornelius; and, con- 
sequently, represented the appointment of Novatus 
as unlawful. 

So far all was suitable to the wisdom, gravity, 
and piety, of the prelate of Carthage. But, alas ! 
he did not stop here. Irritated in the course of 
the controversy, he occasionally spoke of his oppo- 
nents with the most unreasonable severity; and, 
indeed, during the whole of the contest, manifested 
more of the spirit of an angry polemic, than of a 
meek disciple of Christ. So difficult it is to pre- 
serve the composure of our mind in the turbulent 
atmosphere of religious disputation. 

ec Unhappily the spirit of self," remarks a late 
amiable writer, " which has too much influence, 
even in good men, has often made them watchful 
and vehement in defending or enforcing the pecu- 
liarities of their party, greatly to the prejudice of 
that union and love which our Lord thought fit to 
appropriate as the discriminating mark of His true 
disciples. Hinc bella, horrida bella. — From hence 
wars and fightings amongst those whose hopes are 



CYPRIAN. 341 

built upon the same foundation, and whose lives 
and aims are in the main, and in other respects, 
governed by the same rules. The combatants on 
both sides profess to engage in defence of the cause 
of God and truth : the pretence is specious ; but 
even were the point in dispute of great importance, 
which has not often been the case among those 
who hold the head, unless the mind of a dealer in 
controversy be powerfully guarded by humility and 
love, it soon becomes his own cause. The honour 
of God, and the cause of truth, are both wounded ; 
and self alone is exalted and gratified by the con- 
test. What fierce invective, what harsh censures, 
what gross misrepresentations, have we seen in. 
print, in our own time, amongst those who sup- 
posed they were contending for the cause of God 
and truth. These things have made those of the 
truly godly, who had no part in the fray, weep, 
and the world laugh. I remember to have met 
with a shrewd but mortifying remark, of the 
Monthly Reviewers, some years since : after giving 
the titles of three or four controversial pamphlets^ 
not very replete with moderation or candour, they 
added, ' Will these spiritual gladiators never cease 
to cut and slash each other for the diversion of the 
public/ "* 

It would be neither interesting nor instructive to 
enter into the particulars of the dispute between 
Cornelius and Novatus. A single quotation from 
a work, which Cyprian published during this 

* Newton's Life of Grirashaw. 



342 cyprian: 

period, wiH manifest the nature and extent of his 
mistake. It will also shew— what controvertists 
do not always attend to-— that the man who op- 
poses error in an unhallowed spirit is in danger of 
introducing' greater evils than tnose he is endea- 
vouring- to obviate. 

In his Treatise on the Unity of the Church 
Cyprian observes, " "Whosoever is separated from 
the Church is joined to an adulteress, and is sepa- 
rated from the promises. He who leaves the 
Church obtains not the reward of Christ. He is an 
alien, an infidel, an enemy. It is impossible for 
that man to have God for his Father, who has not 
the Church for his mother. If any one could 
escape, who was not with Noah in the ark, then 
may he hope to escape who is out of the 
pale of the Church. The Lord has given us a 
suitable caution, when He says, c I and My Father 
are one/ And again of the Father, Son. and Holy 
Spirit, it is written, c These Three are One.'* Can 
any one, then, believe, that this union, substan- 
tiated in the Divine nature, and cemented by 
celestial sacraments, may be severed in the Churchy 
and a schism formed by the collision of opposite 
wills? The man who retains not this unity retains 
not the law of God, retains not the faith of the 
Father and the Son, and retains not the truth 
which is necessary to salvation/' 



* Cyprian, in this passage, evidently alludes to the contested 
text of the Three Witnesses. 1 John 7. 7. 



CYPRIAN. o 



43 



Thus we find a great and good man carried on 
from a laudable anxiety to promote the peaceful 
subordination and general unanimity of the Church, 
into all the acrimony and vehemence of the most 
contracted bigot. Cyprian commenced with oppos- 
ing schism ; he ended with enforcing intolerance. 
It is unnecessary to say, that his conduct tended 
to increase the prejudices of the Novatians, and 
confirm them In their unreasonable separation. 
Prompt, vigorous, and persevering, he did not 
always regulate his zeal in behalf of what he 
esteemed excellent by the dictates of Christian 
moderation, or limit his opposition to what ap- 
peared censurable by the wholesome restraints of 
prudence. 

Some circumstances, however, may fairly be 
alleged as palliations of the very strong and bitter 
expressions employed by Cyprian during his argu- 
ment with the Novatians. A well founded dread of 
schism and heresy, and the circumstance of one 
of his own presbyters being engaged as a promi- 
nent character in the opposite party, could not but 
deeply affect him. After all, it must be acknow- 
ledged, that on this occasion he knew not what 
spirit he was of. " The servant of the Lord must 
not strive ; but be gentle unto all men, apt to teach, 
patient ; in meekness instructing those that oppose 
themselves/'* 

* 2 Tim. ii. 24, 25, 



344 CYPRIAN. 

It is generally supposed, that about the year 252 
Cyprian composed his Exposition of the Lord's 
Prayer. This tract, though occasionally disfigured 
by an inflated style, and an undue fondness for 
mysticism, is in general written in a nervous man- 
ner, and abounds with important and truly spiritual 
observations. The annexed quotations will give 
the reader no inadequate idea of its characteristic 
excellencies and defects. 

After having explained at large the meaning of 
the petition, Thy will be done on earth as it is in 
heaven, he continues, ie A farther interpretation 
may be given of this passage. Since the Lord 
commands us to love our enemies, and to pray for 
those that persecute us, we pray for them who yet 
are mere earth, not having attained a heavenly 
nature, that the will of God may be done in them 
which Christ by His great undertaking for the sal- 
vation of man, has gone so far towards fulfilling. 
The disciples, we know, are not called by Christ 
earth, but the salt of the earth; and the apostle 
asserts the first man to be of the earth, but the 
second of heaven. Wherefore, following the exam- 
ple of God the Father, e who maketh His sun to 
rise on the evil and on the good, and sendeth rain 
on the just and on the unjust/ and being further 
admonished by Christ, we so offer up our prayers 
as to take in the interests of all. As the will of 
God is done in heaven, that is, in us who., in con- 
sequence of our faith, are of heaven ; so also we 
i 



CYPRIAN. 345 

pray that the will of God may be done on earth ; 
that is, in them who are not yet believers ; so thai 
they who from their first birth are earthy, may, by 
being born of water and of the Spirit, become 
heavenly. 

" Proceeding* further in our prayer, we say, 
Give us this day our daily bread. This petition 
may be understood either in a spiritual or literal 
sense ; and both, through the Divine blessing-, will 
be useful to us. Christ is, indeed, the Bread of 
life ; but He is not so to all, but to us only. 
Wherefore, as we say Our Father, because He 
is the Father of such as know and believe in 
Him ; so we call this Bread ours, because Christ 
is our Bread who partake of His body. This 
Bread we desire may be daily given us ; lest we 
who are in Christ, and daily receive the eucharist 
for the nourishment of our souls, should, by the 
commission of some heinous sin, be deprived of 
the heavenly Bread ; and, by the sentence of ex- 
communication, be far removed from the prospect 
of salvation." 

Towards the conclusion of this tract he observes, 
that the three stated hours, set apart by Daniel and 
his companions, for the solemn worship of God, 
bore allusion to the doctrine of the Trinity ; and 
that each of these seasons was afterwards signa- 
lized by remarkable events : the third hour, by 
the descent of the Holy Spirit ; the sixth, by 
the admission of the Gentiles into the Christian 
Church ; and the ninth, by the completion of our 



3i6 CYPRIAN. 

Lord's sufferings, whereby our sins were washed 
away in His blood, and our souls redeemed and 
quickened. 

He then adds, " But for us, my beloved brethren, 
besides these anciently appointed times, the hours 
and reasons for prayer are increased. The morn- 
ing is sacred to the purposes of devotion, because 
then the early resurrection of our Lord should be 
celebrated by prayer. At sun-set, when the day 
ends, we must again offer up our prayers ; for, 
since Christ is the true sun and the true day, we are 
properly reminded, at the close of the natural day, 
to pray that His light may descend upon us, and 
that the coming of Christ may afford us the grace 
of eternal light. Moreover if, in the language of 
the Sacred Scriptures, Christ be the true Sun and 
the true Day, there can be no hour in the day, with 
Christians, exempt from the duty of worshipping- 
God. And when night returns in its appointed 
course, it can bring no evil in its gloomy shades to 
those who are engaged in prayer ; for to the child- 
ren of the light there is day even during the night. 
Let the Gentiles, then, look to it, who are not yet 
enlightened ; and the Jews who, having deserted 
the light, now abide in darkness; but let us, my 
beloved brethren, who are always in the light of 
the Lord, remember the particular advantages of 
which we are partakers, and make no difference 
between the day and the night. Being born again 
by the grace of God, and spiritually renewed, we 
should anticipate our future employment in the 
3 



CYPRIAN. 317 

kingdom of God, where there shall be no night 
to interrupt the day. Let us be wakeful, then, 
in the night even as in the day ; and since 
we shail hereafter always be engaged in praying 
to Cod,, and in praising Him, let us here enure 
ourselves to unintermitted acts of prayer and 
thanksgiving." 



348 



CYPRIAN. 



CHAPTER V. 

Cyprian congratulates the Church of Rome on its con- 
stancy during the persecution of G alius. — He writes on 
a similar occasion to another Church. — His Tract to 
Demetrian. 

The gleam of sun-shine, which had lately bright- 
ened the Christian hemisphere, was soon succeeded 
by a gloomy and tempestuous night. About the 
year 252., GalJus, who had now succeeded to the 
throne, commenced a sharp persecution against the 
Christians, and especially against those who re- 
sided at Rome. An extract from a letter of Cyprian 
to their bishop on this occasion will at the same 
time shew the fervent piety of the writer, and the 
exemplary fortitude of the sufferers. 

" We have been acquainted, dearest brother, 
with the glorious proofs of your faith and con- 
stancy ; and we have received the notice of them 
with such joy as if we ourselves were joint par- 
takers of your deserved applause. For as we have 
but one Church, one mind, and one common inte- 
rest, what bishop rejoices not in the honours of a 
brother bishop as in his own ? Or what brethren 
do not every where exult in the common joy of 
their fraternity? We cannot express how great 



CYPRIAN. 



349 



was our triumph and satisfaction upon hearing 
that you were the leader of the confession, and 
moreover that the confession of the leader strength- 
ened a disposition to confess in the brethren ; so 
that while you lead the way to glory you stimulate 
numbers to be companions of your glory. Thus 
we are at a loss which most to celebrate, the 
alacrity and steadiness of your faith, or the har- 
mony and unanimity of the brethren. The courage 
of the bishop in leading the way was publicly 
admired ; and the union of the brethren in follow- 
ing him was proved beyond contradiction. Whilst 
there is but one mind and one voice among you, 
the whole Church of Rome may be said to have 
joined in the confession. The blessed apostle 
foresaw, through the Spirit, your faith and firm- 
ness ; and what he commended in your forefathers 
is applicable to you their children, and was intended 
to excite you to imitate them. 

" With terrible violence the adversary made his 
attack upon the camp of Christ ; but was repulsed 
with a courage equal to his own. He fancied that 
he had another opportunity of supplanting the ser- 
vants of God ; and that he should find them like 
raw and undisciplined soldiers, whom he could 
easily put to the rout. But he soon perceived that 
the army of Christ was on its guard, sober, and 
accoutred for the battle ; that Christians cannot be 
conquered ; that in dying they are invincible, be- 
cause they fear not death ; that they resist not their 



350 



CYPRIAN. 



aggressors, because it is not lawful for them, 
though innocent, to kill the guilty j* and that they 
readily give up their own hearts' blood in order to 
depart more quickly from a world so full of wick- 
edness and barbarity. 

<c What a gallant spectacle was this under the 
immediate eyes of God ! What a source of joy to 
the Church, that her soldiers advanced in the pre- 
sence of Christ to the attack which the enemy 
made upon them, not in detached parties, but with 
the whole army together 1 How many of the lapsed 
were then restored by their glorious confession, 
who bravely maintained their ground, and derived 
additional courage from their shame and grief for 
their former misconduct. Their previous fall may 
now be justly considered as the effect of sudden 
tremor, for they have returned to their real charac- 
ter ; and, deriving true faith and strength from the 
fear of God, they have sought, with a due mixture 
of patience and zeal, not merely for the pardon of 
their former sin, but for the crown of martyrdom. 

iC For my own part, my dearest brother, since it 
has pleased God graciously to admonish me of our 
approaching trial, I cease not earnestly to exhort 
my people to prepare for it, by watching, fasting, 
and prayers. These are our celestial arms, which 
will enable us to maintain our ground with con- 
stancy and courage. These are our spiritual 

* A plain proof that the Christians still retained their passive 
virtue under the most unjust treatment. 



CYPRIAN. 351 

fortresses, which will afford us protection and 
security. Let us remember each other in our 
prayers. Let us be unanimous and united; and 
let us relieve our pressures and distresses by 
mutual charity. And whosoever of us shall first 
be called hence by the favour of the Lord, let our 
affection be still expressed for our brethren and our 
sisters, in never ceasing prayers unto the Father 
for them. Dearest brother, my best wishes attend 
you. Farewell."* 

No one can refrain from admiring* this wonder- 
ful display of the genius and power of Christianity. 
Animated by the spirit of vital godliness, Cyprian 
regards nothing as important which tends not to 
promote the Divine glory, and exhibit the excel- 
lency of religion ; whilst worldly privations, bodily 
sufferings, and death itself, are subjects of heartfelt 
congratulation, when instrumental in effecting so 
important an object! 

In another letter to a suffering Church, he 
writes, cc No one is alone who has the company of 
Christ to solace him in his retreat; or whose heart, 
as the temple of God, is kept from defilement by 
His presence. The Christian may, indeed, be 
assailed by robbers, or wild beasts, among the 
mountains and deserts; he may be afflicted by 
famine, by cold, and by thirst ; he may be drowned 
in a tempest at sea : but the Saviour Himself all the 
while notices the conduct of His soldier, and is 

* Epis. 60. 



352 CYPRIAN. 

ready to bestow, at the resurrection, that reward 
which He has assigned to such as are persecuted to 
the death for His name's sake. Nor is the glory of 
such a martyrdom disparaged, because he does not 
suffer publicly and surrounded by spectators, since 
he still suffers in the cause of Christ." 

The holy bishop at length closes his letter with 
these animating words, fC O how great and glo- 
rious will that day be, my beloved brethren, when 
the Lord shall begin to recount His people, and to 
adjudge to them their several rewards ; to send the 
guilty into hell, to condemn our persecutors to the 
punishment of eternal flames, and to bestow on us 
the gracious retribution of our faith and piety. 
What glory ! What joy ! to be admitted to see 
God ; to salute Abraham, Isaac, and Jacob, and 
all the patriarchs and prophets, apostles and mar- 
tyrs ; to rejoice in the pleasures of that immortality, 
which will be assigned us in heaven with the right- 
eous and the friends of God/'* 

It was probably about this time that our prelate 
wrote his Tract to Demetrian, a noted persecutor 
of the Christians. The style and subject are truly 
Cyprian's. Having exposed the folly of the Pagans 
in charging the miseries of the times upon the 
Christians, he displays their own awful condition as 
persecutors, and affectionately urges them to em- 
brace the religion of Christ, as the only means of 
avoiding eternal misery. 

* Epis. 58, 



CYPRIAN. SbS 

*• If (he exclaims) neither the judgments nor the 
terrors of the Most High can turn you to Him, 
remember that there remain hereafter an eternal 
prison, a constant flame, and perpetual punish- 
ment, where the groans of supplicants will not 
be heard, because hero they disregarded the terror 
of God's indignation. Provide therefore for your 
security and life, whilst you have an opportunity. 
We offer you the most salutary counsel ; and be- 
cause we are forbidden to hate you, or to return 
evil for evil, we exhort you, whilst you have the 
opportunity, whilst you continue in tins world, to 
labour to appease God, and to emersre from the 
gross darkness of superstition into the pure light 
of true religion. We envy none of your advan- 
tages, nor do we conceal from you the mercies of 
God. We return good will for your hatred ; and 
requite the torments and punishments with which 
you have loaded us, by directing you to the paths 
of salvation. — Believe and live ; and do you, who 
persecute us for a time, rejoice with us for ever. 

cc Upon your removal hence, there will be no 
place for repentance ; nor any possibility of ob- 
taining reconciliation with God. Here life is 
either lost or secured. Here, by the worship of 
God and tire fruit of faith, provision is made for 
eternal salvation. Nor let anyone be discouraged, 
either by his sins or his years, from seeking to 
obtain salvation. No repentance is too late while 
a man remains in this world. The door of Divine 
mercy is open, and access to the truth is easy to 



354t CYPRIAN. 

those who diligently seek it. Even in the very 
exit of life, pray for the pardon of your sins, and 
implore the only living; and true God, with confes- 
sion and faith, for pardon is granted to him who 
confesses his sin, and the saving grace of Divine 
goodness is conferred on the believer ; and thus 
may a man pass from the verge of death to a 
blessed immortality. This advantage is derived 
from the gracious undertaking of Christ. This is 
the peculiar trophy of His cross, by which He 
redeemed the believer even with the price of His 
blood, by which He reconciled man to God the 
Father, and quickened the dead, obtaining for 
them a celestial regeneration. Him, if it be possi- 
ble, let us all follow r . Let us all be found on His 
roll, and marked with His signature. He opens to 
us the way of life : He restores us to Paradise, and 
will at length bring us to His heavenly kingdom. 
By Him, being made sons of God, we shall live 
with Him for ever; and, redeemed by His bloody we 
shall rejoice with Him for ever," 



C\PRIAN. 355 



CHAPTER VI. 

A dreadful pestilence rages in Africa. — Ci/priarfs conduct 
on the occasion. — His Treatise on Mortality. — He 
makes a collection for the redemption of the Numidian 
captives. 

The short reign of Gallus was distinguished by 
a great variety of public calamities. During the 
present year * a dreadful pestilence raged in dif- 
ferent parts of the Roman empire, and especially 
in Africa, which not merely carried off various in- 
dividuals, but exterminated whole families. Ter- 
rified by this awful providence, the Pagans neg- 
lected the last office of humanity, and suffered their 
dead to remain unburied in the streets. 

This was an occasion which Cyprian took care 
to improve, for bringing into exercise the graces of 
Christianity. He assembled his people, and expa- 
tiated on the subject of mercy. He pointed out to 
them, that if they did no more than others, no more 
than the heathen or the publicans did, in shewing 
kindness to their own people, there would be no- 
thing particularly admirable in their conduct ; that 
Christians ought to overcome evil with good, and 
to love their enemies after the example of their hea- 

* A. D. 252. 

2 a 2 



356 CYPRIAN. 

venly Father, who makes his sun to rise on the evil 
and on the good, and sends rain on the just and 
on the unjust. " Why does not he," continued 
Cyprian," who professes himself a son of God, 
imitate the example of his heavenly Father ? We 
ought to behave in a manner suitable to our birth, 
and not to disgrace our new relationship ; but be 
solicitous to evidence the genuineness of our son- 
ship by imitating the goodness of our Parent."* 

This pious exhortation of Cyprian received 
additional weight from his own personal piety and 
active benevolence. He was the first to practise 
the advice which he gave to others. 

M Beside the bed where parting life was laid. 
And sorrow, guilt, and pain, by turns dismayed. 
The reverend champion stood. At his controul 
Despair and anguish lied the struggling soul : 
Comfort came down the trembling wretch to raise, 
And his last falt'ring accents whispered praise." 

Animated by his advice and example, the Chris- 
tians were divided into different classes for the pur- 
pose of more effectually relieving the public dis- 
tress. Those who had property contributed ac- 
cording to their ability ; and those who had none, 
gave, what was still more valuable, their labour, 
with extreme hazard of their lives. Their Pagan 
neighbours beheld with astonishment the benevo- 
lent influence of Christianity, and had a salutary 

* Pontius's Life of Cyprian, 



CYPRIAN. 357 

opportunity of contrasting the holy disinterested- 
ness of the Christians with their own selfishness 
and inhumanity. 

Cyprian, desirous of improving' every event, 
wrote on this occasion his Treatise on Mortality, in 
which he feelingly expatiates on the vanity of this 
present life; and, in language almost seraphic, de- 
scribes the blessedness of those who die in the faith 
and fear of God. lc The kingdom of God, my 
dearest brethren, is just at hand. The reward 
of life, the joy of eternal salvation, perpetual glad- 
ness, and the possession of Paradise which we had 
forfeited, are approaching to us, now that the 
world is passing away. Heavenly and eternal glo- 
ries are succeeding earthly fading trifles. What 
cause can there then be for anxiety, solicitude, or 
sadness, unless faith and hope are deficient ? He 
only can fear death, who is unwilling to go to 
Christ ; nor can any one be loth to go to Christ, 
but he who fears that he will not reign with Him. It 
is written c the just shall live by faith/ If then you 
are just and such as live by faith, and really believe 
in God, why do you not rejoice on your being 
called to be with Christ, fully relying on the pro- 
mise of the Lord. 

" Durable peace, sound tranquillity, and per- 
petual security, we shall experience in the world 
to come ; but in this we are in a state of per- 
petual conflict with our spiritual enemy, and are 
always on the defensive against his various as- 
saults. Surely then we ought to be joyful in the 



358 CYPRIAN. 

prospect of hastening to Christ by a speedy de- 
parture. How does our Lord Himself instruct us 
on this very head ? ' Ye shall weep and lament, but 
the world shall rejoice ; and ve shall be sorrowful, 
but your sorrow shall he turned into joy/ Who 
does not wish to be free from sorrow ? Who 
would not hasten to joy with alacrity ? Since then 
to see Christ is to rejoice, and since, till we do 
see Him, we can have no true joy ; what blind- 
ness and infatuation is it to be in love with the 
pressures, troubles, and tears, of the world, and 
not rather to hasten to that joy which can never 
be taken away. 

c< Let that man indeed fear to die, who, not being 
born again of water and of the Spirit, is obnoxious 
to the fires of hell ; who, not being a partaker of 
the cross and passion of Christ, dreads eternal 
flames. To such an one life is a desirable object, 
because it delays his sufferings. Wherefore, as the 
present mortality is awfully destructive to Jews, 
Heathens, and the enemies of Christ ; so to the 
faithful servants of God does it afford a salutary 
removal. The righteous are called to a place of 
refreshment, and the wicked are hurried to a place 
of punishment. Believers enter sooner upon a 
state of security ; and unbelievers anticipate their 
doom. 

<e May we not further remark, that God has 
gracious purposes to accomplish in a season of 
mortality. Through fear of sharing in the general 
distress, the lukewarm are inflamed, the negligent 



CYPRIAN. 359 

are awakened, the slothful are stimulated, apos- 
tates are brought back to the Church, and heathens 
are induced to believe. Many old and faithful 
servants of God are dismissed to their peaceab'e 
home, and fresh and numerous forces are enlisted 
for future battles. 

' f Let us therefore welcome, beloved brethren, 
that day which will consign each of us to our pro- 
per habitation, will rescue us from the various per- 
plexities of the world, and restore us to Paradise 
and the kingdom of heaven. Who that sojourns in 
a foreign land would not hasten to return to his 
country ? Our country, so let us deem it, is Pa- 
radise, even as we reckon the patriarchs our fa- 
thers. There great numbers of dear friends ex- 
pect us. Our parents, brothers, sons, long for 
our arrival ; a large and goodly company, secure 
of their own eternal felicity, and only solicitous for 
ours. How great will be the mutual joy to them 
and to us, when we see and embrace each other ! 
What will be the pleasures of those heavenly 
kingdoms, where we shall live eternally without 
fear of dying ! What perfect and perpetual fe- 
licity ! There is the glorious choir of apostles : 
there the company of exulting prophets : there 
the innumerable multitude of martyrs crowned with 
victory over trials and sufferings : there chaste 
triumphant virgins : there the compassionate, who, 
in food and benefaction to the poor, formerly ful- 
filled the righteous precept of our Lord, are gra- 
ciously rewarded, and receive heavenly riches, in 



360 • CYPRIAN. 

exchange for earthly possessions. To these, my 
beloved brethren, or rather to Christ, let us hasten 
with all avidity. Let God and our Lord Christ 
perceive that this is the grand object of our desires, 
and the settled purpose of ou r mind and faith. 
He will bestow the most ample rewards of glory 
to such as manifest the greatest love to Him." 

A short time after this dreadfir pestilence, the 
Christian benevolence of Cyprian and his people 
was again called into exercise. Some hoards of 
savages, having made an irruption into Numidia, 
carried away with them a great number of Chris- 
tians into captivity. Cyprian was informed of this 
melancholy event by some of the bishops of that 
country, He in consequence immediately collected 
a considerable sum of money for the redemption 
of his captive brethren, which he forwarded 
with the annexed letter of condolence to the bi- 
shops of Numidia. His feelings and conduct on 
this occasion will be best described in his own 
words. 

" With much heartfelt sorrow, and not without 
tears, we read the letters, which you wrote to us 
in your tender solicitude for our captive brethren 
and sisters. For who can withhold his tears on 
such occasions, or refrain from considering the 
grief of his brother as his own ? The apostle 
Paul himself remarks, ' If one member suffer, all 
the members suffer with it ; and if one member re- 
joice, all the members rejoice with it ;' and again, 
' Who is weak, and I am not weak ?' We should 



CVPRIAN 36 1 

therefore regard the captivity and afflictions of our 
brethren as our own, since we are all incorpo- 
rated togeiher as one body." 

He afterwards adds, " We have all agreed, 
with great cheerfulness, to send a liberal contribu- 
tion for the assistance of our brethren Our re- 
ligion at all times prompts us to perform so Di- 
vine a work ; but more especially under such cir- 
cumstances of aggravated affliction. Whereas 
the Lord says, in his gospel, c I was sick and ye 
visited me,' how much more will it turn to our 
account when He will say, ( I was a captive, and 
ye redeemed me !' When again He says c I was 
in prison and ye came unto me,' how much more 
honourable for us, must it be for Him to say, e I 
was a slave to barbarians, immured and bound in 
fetters by them, and ye rescued me from the dun- 
geon of my slaverv ; ye shall receive a recompence 
from the Lord in the day of judgment !' 

* We indeed feel very thankful to you for ad- 
mitting us to share in your solicitude, and in so ex- 
cellent and necessary a work ; for offering us such 
fruitful fields, in which we may deposit the seeds 
of our hope in full expectation of an abundant 
harvest. We have sent you a hundred thousand 
sesterces*, the collection of the clergy and people 
belonging to my church, which you will take 

* It is calculated that this sum would amount to above 780L 
which must have been a very considerable sum in that day* 
when money was so much more valuable than in ours, 



S62 CYPRIAN. 

care to distribute in a proper manner. We hear- 
tily wish that no such occasion may happen in fu- 
ture, and that our brethren may be protected by 
the favourable providence of God from similar ca- 
lamities. If, however, for the trial of our faith 
and charity, any such affliction should again be- 
fal you, do not hesitate to inform us ; and rest as- 
sured that our church and all our brethren will 
heartily unite with you in prayer and in liberal 
contributions/'* 

Thus did Cyprian exemplify the generous nature 
of pure and undefined religion ; whilst the spirit 
which pervades this letter shews us from what 
source his graces flowed, and at the same time com- 
municates a liveliness to his style which cannot fail 
to interest the reader. 

We may observe, in all Cyprian's writings, the 
character of their author. He is always pious and 
fervent in himself, and therefore animated and 
copious in his language. The stores of nature are 
explored for imagery whereby to express the ful- 
ness of his soul ; and, though his analogies are not 
always chaste and simple, they evidently appear to 
be the effect of holy contemplation, and are used to 
impress upon his own mind, and on that of his 
readers, the importance of his subject. 

Those who are conversant with the writings of 
Tertullian will be struck with the similarity between 
the style of Cyprian and that father, though they 

* Epis. 62. 



CYPRIAN. 363 

will probably be disposed to assign the merit of 
greater energy and terseness to Tertullian, and 
that of a more luxuriant fulness to Cyprian. A 
little anecdote recorded of Cyprian will naturally 
account for the similarity we have noticed, whilst 
the distinctive character of the two fathers will 
as satisfactorily account for the difference. The 
secretary of Cyprian, who long survived him, was 
accustomed to relate, that Cyprian never passed 
a day without reading something from Tertullian ; 
and that he would often say to him, ( Bring me 
my master,' meaning thereby that author. 



364 CYPRIAN, 



CHAPTER VII. 

Ci/prian attends different councils. — He is banished te 
Curiibis. — His letter to the Christians in the mines. — 
He returns to Carthage. — His condemnation, martyr- 
do?n, and character. 

During the first part of the reign of Valerian,* 
the Christians were not merely exempt from per- 
secution, but experienced many marks of public 
approbation. The emperor's palace was filled with 
them ; and he himself appeared to be their friend 
and protector. 

Nothing 1 remarkable is mentioned of Cyprian 
during* this period, except that he wrote several 
letters on different important subjects to various 
individuals and Churches, and also occupied a con- 
spicuous place in several councils ; some of which 
seem to have been convened on subjects unsuitable 
to the dignity of such meetings, unless indeed 
matters of greater importance engaged their atten- 
tion than those which are specifically referred to 
by Cyprian. 

These assemblies were frequently convened after 
the close of the second century, when the delibe- 
rations of the bishops were assisted by the advice 

* A. D. 253 to 257. 



CYPRIAN. 365 

of a few distinguished presbyters, and sanctioned 
by the approbation of the Christians who attended. 
At first, it is probable that all the bishops who 
were present were on a perfect equality ; but, in 
the course of a little time, the advantage of a com- 
mon head or president being perceived, that office 
was naturally assigned to a prelate who seemed to 
command additional respect, either from the extent 
of his diocese, or the superiority of his abilities. 
This circumstance, which in its origin appeared 
beneficial to the cause of religion, ultimately proved 
most injurious to it. The presidents carried from the 
assembly too elevated ideas of their own dignity ; 
and the lofty titles of Metropolitans and Primates, 
which were soon after bestowed upon them, were 
imperceptibly preparing them for usurping authority 
over their episcopal brethren. Nor did the evil 
stop here. After a time, a desire of pre-eminence 
and power prevailed amongst the metropolitans 
themselves, each affecting to display the claims of 
his own see to peculiar dignity and respect. 
Hence originated, in after ages, the feuds and 
contentions between the bishops of the most cele- 
brated cities in Christendom ; and hence at length 
were generally awarded to the Roman Church 
that supreme deference and respect, which it had 
long claimed on the twofold plea of its own po- 
litical importance, and its being the supposed re- 
sidence of the apostle Peter. 

But, to return to the time of Cyprian, on one 
occasion it was canvassed, whether infants might 



866 CYPRIAN. 

be baptized within the second or third day after 
their birth, or whether they ought to wait till the 
eighth, according to the ancient law of circum- 
cision. — The council unanimously adopted the 
former opinion. 

In a letter to Fid us, who appears to have con- 
sulted the council on that subject, Cyprian, in the 
name of that assembly makes the following obser- 
vations. " As to the case of infants, who should 
not, as you conceive, be baptized within the second 
or third day after their birth ; but, according to 
the time appointed by the law for circumcision, re- 
ceive the sanctifi cation of baptism on the eighth 
day ; we were all of the contrary opinion. We 
unanimously concluded that the mercy and grace of 
God ought not to be denied to any child of man. 
For since the Lord says, in His gospel, f The Son 
of man is not come to destroy men's lives, but to 
save them/ as far as in us lies, we should use our 
endeavours that no soul be lost. Spiritual circum- 
cision ought not to be deferred by any law which 
was appointed for carnal circumcision. Moreover, 
if remission of sins is granted to believers, though 
they may formerly have been the greatest sinners 
against God, and no one is prohibited from bap- 
tism and from grace ; much less ought an infant 
to be debarred, who, being just born, can be 
guilty of no sin, except that, being carnally pro- 
duced according to Adam, he hath, by his first 
birth, contracted the infection of the original 



CYPRIAN. 367 

death*. Our decision, therefore, dearest brother, 
in the council was, that no one should be prohi- 
bited by us from baptism and the grace of God, 
who is merciful, kind, and loving, to all. And as 
this rite is generally to be observed ; so we think 
it especially regards new-born infants, who have 
more affecting claims upon our help and the Divine 
mercy, because in that early age they can only sup- 
plicate with cries and tears. "f 

The preceding quotation from Cyprian is im- 
portant, as it exhibits a clear testimony of the faith 
of the ancient Church in the doctrine of original 
sin, and at the same time affords a powerful argu- 
ment in favour of infant baptism. " Here is an 
assembly of sixty-six pastors," remarks Mr. Milner, 
iC men of approved fidelity and gravity, who have 
stood the fiery trial of some of the severest perse- 
cutions ever known. Before this holy assembly a 
question is brought, not whether infants should be 
baptized at all ; none contradicted this ; but whe- 
ther it is right to baptize them immediately, or on 
the eighth day ? Without a single negative they 
ail determined to baptize them immediately. This 
transaction passed in the year 253. Let the reader 
consider, if infant baptism had been an innovation, 
it must have been now of a considerable standing. 
The disputes concerning Easter, and other very 
uninteresting points, shew that suck an innovation 

* Contngium mortis aniiquae prima nativitate contraxir, 
+ Epis. 64. 



368 cVpiuan. 

must have formed a remarkable aerain the Church, 
The number of heresies and divisions had been 
very great. Among* them^il! such a deviation from 
apostolical practice as this must have been re- 
marked. To me it appears impossible to account 
for this state of things, but on the footing that it 
had ever been allowed ; and, therefore, that the 
custom was that of the first churches."* 

Whilst the pacific spirit of Valerian still conti- 
nued to protect the Christians, a controversy arose 
among them, which reflects no honour on Cyprian 
and the other bishops of Africa. The question 
was, whether persons returning from heresies into 
the Church ought to be re-baptized. On this sub- 
ject there was a difference of opinion ; one party, at 
the head of which was Stephen, bishop of Rome, 
acknowledged the validity of such baptism, provided 
it were performed in the name of the Father, Son, 
and Holy Ghost ; and the other, consisting of 
eighty-seven bishops, assembled in council at Car- 
thage, totally denied its efficacy. The latter senti- 
ment was not merely adopted by Cyprian, but 
maintained in a spirit and language unworthy of so 
good a man. In the council, and afterwards in 
various letters, he persisted in declaring that the 
baptism performed by all separatists was null and 
void ; and insisted on the necessity of re-baptizing 
those who had received this ordinance before their 
admission into the communion of the general 
Church. 

* History of the Church of Christ. 



CYPRIAN. 369 

The different suffrages of each bishop are still 
retained in Cyprian's works. To the professed 
admirers of ecclesiastical antiquities the perusal of 
the whole may he interesting ; but the generality 
of readers will probably be satisfied, and at the 
same time entertained,, by a small selection from 
them. 

I . — Ccec ilius, of Bilta . 

I know of but one baptism, and that only in the 
Church ; any out of it is a perfect nullity, &c. 

III.— -Poli/carp, of Adrametum. 

They who hold the validity of heretical baptisms 
do, in effect, disallow of our's. 

IX. — Nicomedes, of Segermce. 

My opinion is, that heretics should be baptized 
upon their being admitted into the Church, because 
out of it sinners cannot obtain the remission of 
their sins. 

XVIII.— Sedatus, of Thuburbo. 

Just as the water, being consecrated in the 
Church by the prayer of the bishop, washes away 
sins ; so does it increase them, when polluted, and, 
as it were, cankered by the words of heretics. 
Wherefore we ought to use all pacific means to 
induce those, who are tainted with heretical error, 
to receive the true and only baptism of the Church, 

2 B 



370 CYPRIAN. 

without which they will be excluded from the king- 
dom of heaven. 

XXXYIl.— Vincentius, of Thibaris. 

We are well assured that heretics are worse than 
Heathens. If, therefore,, they are brought to a 
sense of their wretched state, and wish to come 
over to the Lord, we have an unerring rule to 
proceed by, which our Lord gave in charge to His 
apostles, saying, iS Go ye and lay on your hands 
in My name, and cast out devils/' And in another 
place, cc Go ye, and teach all nations, baptizing 
them in the name of the Father, and of the Son, 
and of the Holy Ghost.'* Wherefore it appears 
that they may obtain the promises of Christ, first 
by imposition of hands in their exorcism, and after- 
wards by regeneration in their baptism ; and I 
know of no other lawful way of their being ad- 
mitted. 

LX. — Rogatianus, of Nova. 

Christ was the founder of the Church, the devil 
of heresy. How then can the synagogue of 
Satan be entitled to administer the baptism of 
Christ ? 

LXX. — Verulns, of Rusiccade. 

A heretic cannot give what he does not possess, 
much less a schismatic, who has lost what he once 
had. 



CYPRIAN. 



371 



LXXXVII.— Cyprian, of Carthage. 

The letter which I have written to our colleague, 
Jubaianus, fully expresses my opinion, viz. that 
heretics, being- called, on the authority both of 
evangelists and apostles, adversaries of Christ and 
antichrists, should, when they come over to the 
Church, be baptized with the only baptism of the 
Church ; so that from adversaries they may become 
friends, and from antichrists Christians. 



The administration of the emperor Valerian was 
distinguished by a levity and inconstancy ill suited 
to the gravity of the Roman Censor. In the former 
part of his reign he surpassed in clemency those 
princes who had been suspected of an attachment 
to the Christian faith. In the last three years and 
a half, listening to the insinuations of Macrianus,* 
his Praetorian prefect, he adopted the maxims, and 
imitated the severity, of his predecessor. 

Our African prelate, who had escaped the ra- 
vages of the two preceding persecutions, at length 
fell a victim to the present ; but by slow degrees, 

* This worthless minister, who rendered his master formidable 
only to the oppressed subjects, and contemptible to the enemies 
of Rome, was fondly attached to the superstitions of Egypt. 
Eusebius, on the authority of Dionysius, charges him with. 
magical practices ; and relates, that in celebrating these horrid 
orgies he slaughtered children, and tore out the intestines of 
new-born infants. 

2b2 



372 



CYPRIAN. 



and under circumstances of comparative lenity, 
His character, indeed, as well as his station, seemed 
to mark him out as the most conspicuous object of 
envy and of danger. 

In the year 257, Paternus, the proconsul of 
Africa, summoned Cyprian to appear before him in 
his council-chamber. He there acquainted the holy 
prelate with the imperial mandate, which he had 
just received, requiring that those who had aban- 
doned the Roman religion should immediately 
return to the practice of the ceremonies of their 
ancestors. fk I am a Christian/' replied Cyprian, 
cc devoted to the worship of the true and only Deity, 
to whom I offer up daily supplications for the safety 
and prosperity of the two emperors, my lawful 
sovereigns." On being threatened with banish- 
ment by the proconsul, unless he returned to the 
Roman religion, he exclaimed, " He is no exile 
who has God with him ; for the earth is the Lord's, 
and the fulness thereof." The pro-consul then 
enquired, where they might find his presbyters. 
With modest confidence Cyprian pleaded the privi- 
lege of a citizen, in declining to answer this ques- 
tion, and reminded him of the edicts made by the 
best emperors against informers. "They ought 
not, therefore," he added, cc to be discovered by 
me; and you yourselves do not approve of men, 
who offer themselves voluntarily to you." " I will 
make you discover them by torments," replied 
Paternus. tc By me," the intrepid bishop calmly 
rejoined, u they shall not be discovered." cc Our 



CYPRIAN. 373 

princes/' exclaimed Paternus, " have directed, 
that Christians should hold no conventicles ; and 
whoever breaks this rule shall be put to death." 
c Do what you are directed/' was the reply of 
Cyprian. 

The proconsul, however, was not disposed to 
hurt him. Probably he respected the character of 
the man, who by this time must have been highly 
esteemed in Africa, on account of his commanding 
talents and active benevolence. After having", 
therefore, made some additional and ineffectual 
attempts to work on his fears, he banished him to 
CurubiS, a small town, about fifty miles from 
Carthage. Many mitigations, however, accompa- 
nied the exile of this bishop. The situation was 
pleasant, the air good, and by his own desire he 
was accommodated with private lodgings. His soli- 
tude was also frequently enlivened by the letters, 
visits, and congratulations, of the faithful. 

Whilst Cvprian continued in exile, he was in- 
formed that nine bishops, with several priests and 
deacons, and a great number of Christians, of all 
ages and both sexes, were condemned to labour 
in the mines, and treated with every indignity. 
Always ready for the performance of every good 
work, the venerable prelate addressed a letter to 
them on this occasion. The following extract 
from it strikingly exhibits the character and piety of 
the writer. 

" The honour due to you, blessed and beloved 
brethren, would have called me to visit and em= 



374 



CYPRIAN. 



brace you, had I not, for the confession of the 
name of Christ, been myself confined within cer- 
tain boundaries ; but, in such manner as 1 am able^ 
I give you my company. Though I am not allow ed 
to visit you in person, I am present with you in 
spirit and affection, and will endeavour to express 
my very soul to you in my letter How do I exult 
in your honours, and reckon myself a partner with 
you ; not indeed in suffering-, but in the communion 
of love. How can I be silent, when I hear such 
glorious things of my dearest brethren, whom 
Divine providence has so distinguished. Some of 
you have already finished the course of martyrdom, 
and are now receiving crowns of righteousness 
from the Lord ; whilst others, yet confined in 
prisons or in the mines, by the very delay of their 
sufferings encourage our brethren in their fortitude 
and constancy, and at the same time ensure to 
themselves a greater reward in heaven. O happy 
feet, bound at present with fetters, you will here- 
after enjoy an everlasting freedom with the Lord ! 
The malice and cruelty of your persecutors may 
detain you for a season in bonds ; but you will soon 
pass from earth and its sorrows to the kingdom of 
heaven. In the mines you have not a bed on 
which the body may repose ; but Christ is your rest 
and consolation. Your limbs, fatigued with labour, 
have only the ground to lie upon ; but surely it is no 
punishment so to lie down with Christ. You have 
no baths, in which to wash your defiled limbs ; but 
you are inwardly and spiritually cleansed from all 



CYPRIAN. 375 

pollution. Your allowance of bread is at present 
scanty ; but man doth not live by bread alone, but 
by the word of God. You are in want of clothes, 
to defend you from the cold ; but he who has put 
on Christ is abundantly covered and adorned. The 
hair of your head half shaved presents a dismal 
appearance ; but since the head of the man is 
Christ, your head, illustrious for the name of the 
Lord, must needs be comely. How will all these 
deformities, which appear so detestable in the eyes 
of the Gentiles, be recompensed with proportion- 
able honours ! How will this short and transient 
punishment be exchanged for a bright reward of 
eternal glory, when our Lord will change our vile 
body, that it maybe fashioned like unto His glorious 
body/'* 

On the arrival of a new proconsul, Galerius 
Maximus, Cyprian was recalled from banishment ; 
and, though not allowed entire liberty, he was per- 
mitted to reside in his own gardens, in the neigh- 
bourhood of Carthage, and was enabled again to 
direct the affairs of the Church. This was, how- 
ever, but a short respite to his afflictions : he soon 
heard that the rage of the persecution was becom- 
ing more violent in the Roman capital ; and, expect- 
ing that it would speedily spread its desolating fury 
over the African Church, he begged that the intelli- 
gence might be circulated in all places among the 

* Epis. 76, according to the Oxford edition, which is the one 
invariably referred to, in this life. 



376 



CYPRIAN. 



brethren, not to excite their fears, but that having 
the image of death before them they migft arm 
themselves against it with Christian principles,, and 
in the fulness of faith might be prepared to meet 
the anproaching events with joy. 

At length, xactly one year after Cyprian was 
first apprehended, an imperial warrant was issued 
against the Christian teachers in Africa. Conscious 
that from the eminence of his rank and character 
he should be selected as one of the earliest victims, 
Cyprian was at first inclined lo provide for his 
safety by flight. But judging it improper, under 
existing circumstances, he soon returned to h s usual 
residence, and employed himself in exhorting and 
comforting his people, being anxious to be taken 
by the messengers of death whilst so engaged. He 
was accordingly seized in his garden by two officers 
of rank, deputed by the proconsul for that purpose, 
who placed him between them in their chariot, and 
conducted him to one of their own houses in 
Carthage, as the proconsul was not then at leisure 
to examine him. He was here treated with the 
greatest courtesy. ±\n elegant supper was pro- 
vided for him; and his Christian friends were 
allowed to enjoy his society, whilst the streets were 
filled with a great multitude of the faithful, watch- 
ing around the doors all night, in anxious and 
afflictive expectation of the fate of their revered 
bishop and father. 

On the morning of the following day Cyprian 
was carried before the tribunal of the proconsul ; 



CYPRIAN 



377 



Who, after informing* himself of his name and situa- 
tion, commanded him to oiler sacrifices, and pressed 
him to reflect on the consequences of disobedience. 
" I pity your case/' he continued ; " you would 
judge better to consult your safety, and not to 
despise the gods." <e My safety and my strength/' 
replied the martyr, " is Christ the Lord, whom I 
desire to serve for ever." " You must, then," 
rejoined the proconsul, " be an example to the 
rest, that by the shedding of your blood they may 
learn their duty." He then passed sentence upon 
him in the following terms : " Let Thascius Cyprian 
be immediately beheaded, as the enemy of the gods 
of Rome, and as the chief and ringleader of a cri- 
minal association, which lie has seduced into an 
impious resistance against the laws of the most holy 
emperors, Valerian and Gallienus." " God be 
praised," exclaimed the intrepid martyr, whilst a 
general cry of " We will die with our holy bishop," 
arose from the attending multitude of Christians, 
who were waiting at the gates of the palace. 

The scene that now followed may more easily be 
conceived than described. The deepest dejection 
was apparent in every countenance. Keen was the 
anguish of their minds ; but it was not the sorrow 
of those who have no hope. They were now bid- 
ding an adieu to their beloved pastor ; final, indeed, 
as it respected this world, but not eternal. A ray 
of hope illumined the darkness that surrounded 
them, and enabled the mourners to look beyond the 
cloud of time to the regions of eternal day. Faith 



378 CYPRIAN. 

pictured to their minds the exhilarating prospect 
of immortality, and whispered in their ears the 
assurance of another and a blessed meeting, when 
God would wipe away all tears from their eyes, 
and sorrow and sighing" flee away for ever. 

As soon as the sentence was pronounced against 
him, Cyprian was led away, under a guard of tri- 
bunes and centurions, to a spacious plain, in the 
neighbourhood of the city, surrounded with trees. 
A great multitude of spectators were already assem- 
bled. Immediately on his arrival Cyprian took off 
his mantle, and, kneeling down, engaged in fervent 
prayer. His presbyters and deacons, who were 
permitted to accompany him, then tied his hands, 
and several Christians spread linen on the ground 
to receive his blood. The martyr then directed 
that five and twenty pieces of gold should be given 
to the executioner ; and shortly after, with one 
blow, his head was severed from his body.* 

His corpse remained for some hours exposed to 
the curiosity of the Pagans. At length the 
Christians removed it during the night, and after- 
wards buried it in a splendid manner, in the neigh- 
bourhood of Carthage. Cyprian suffered mar- 
tyrdom in the year of our Lord two hundred and 
fifty eight. 

Thus terminated the earthly career of this emi- 
nent father. From the gentle manner of his 
martyrdom, and the respectful treatment that was 

* See Acts of his martyrdom, and Pontius's Life of Cyprian. 
3 



CYPRIAN. 379 

shewed him during his preceding trial, we may 
infer that he possessed virtues that commanded 
the veneration of his enemies. Amongst the 
Christians, both in Europe and Africa, he was 
eminently revered and loved : and in after ages, 
as Augustine informs us, the anniversary of his 
martyrdom was every where observed. Called to 
the knowledge of Christ, as he himself remarks, 
te on the borders of old ag£," he made an astonish- 
ing progress in Divine things ; and the subsequent 
years of his life were most zealously and inde- 
fatigably employed in promoting the cause of 
Christian piety, not only among his own people, 
but also in distant countries. Agitated by labours 
and afflictions, living amongst open enemies and 
heretical professors, his spirit was at times embit- 
tered, and his language harsh and intolerant; yet 
he was always an affectionate pastor to his people, 
a liberal benefactor to the indigent, and a wise and 
tender counsellor to the confessors. As a bishop, 
his zeal and activity have never been exceeded; 
at the same time his attention to discipline was 
equally removed from the extremes of negligent 
remissness and impracticable severity. cc In fine/' 
to adopt the language of one of his celebrated 
admirers and biographers, (C if he had not been a 
Christian, one might have held him forth to the 
world as a great man ; if it be the part of a great 
man to unite, in a large and capacious mind, 
many virtues, and each of them in a high degree 



380 CYPRIAN. 

of perfection ; — virtues, too, which are opposite 
in their nature, and which rarely meet in firm 
consistence in the same subject ; for example, 
vigour and mildness, magnanimity and mercy, for- 
titude and prudence, warmth of temper and accu- 
racy of judgment; and^ above all, zeal and dis- 
cretion/'* 

* Milner's History of the Church of Christ* 



381 



DIONYSIUS, 

BISHOP OF ALEXANDRIA. 



CHAPTER I. 

Dionj/sius appointed Catechist of Alexandria, and after- 
wards bishop. — His account of the persecution, under 
the reign of Philip. — He retires during the Decian per- 
secution. — His conduct respecting the Novation schism, 
and the controversy on heretical baptism. — He is 
banished during the Valerian persecution. 

The farther we proceed in the third century, the 
more we are struck with the declension, in doctrine 
and conduct, which had now so generally taken 
place amongst the professors of Christianity. In- 
stead of beholding- the admirable simplicity which 
pervaded the creed of the primitive Christians, we 
find their sentiments corrupted by the unhallowed 
mixtures of Gentile philosophy, the chimeras of 
metaphysicians adopted as articles of faith, and the 
noble and invincible integrity which characterised 
their early predecessors, in too many instances. 



382 DIONYSIUS. 

lowered down to the diminutive standard of their 
Heathen neighbours. There were still some dis- 
ciples, however, (to adopt the emphatic language 
of Jerome,) (i in whose breasts the blood of our 
Lord was still warm, and whose faith was lively 
and vigorous ;" men who not merely shewed to 
whom they belonged, but demonstrated by the 
whole of their deportment that real religion is inva- 
riable in its nature ; that the external form of 
Christianity may change with the manners of the 
age, and the circumstances of the day, but the 
spirit of it is always like that of its Author. 

Among persons of this description the subject of 
the present narrative occupies a conspicuous place. 
For many years he filled an important station in 
Alexandria ; where, with apostolic zeal, he incul- 
cated the pure doctrines and precepts of Christi- 
anity ; and by his own personal attainments shewed 
what proficiency a fallen but renewed creature, 
may make in the cc excellency of the knowledge of 
Christ Jesus our Lord." 

Dionysius is generally supposed to have been a 
native of Alexandria ; but the exact time of his birth 
is not known. He is said to have been descended 
from an honourable and wealth)' family, and for 
some years to have been involved in the darkness 
and errors of Paganism. Having manifested from 
his childhood a love of learning, he became at 
length a pupil of the illustrious Origen, under 
whom he made a suitable improvement in various 
branches of literature. We have no information 



DIONYSIUS. 383 

respecting* the time and manner of his conversion 
to Christianity, except from a short extract of one 
of his letters, in which he mentions, that, by care- 
fully reading- and examining 1 the books that came 
to his hands, he was converted to the faith. His 
life, however, affords us a decided evidence of the 
reality and genuineness of his piety. 

In the year 232 Heraclas, who had succeeded 
Origen in the presidency of the celebrated school 
of Alexandria, was promoted to the bishopric of 
that place. His removal from the school made way 
for Dionysius ; who for sixteen successive years 
faithfully performed the important duties of the 
catechetical office ; and was then chosen bishop of 
Alexandria, in the room of Heraclas, who died dur- 
ing the preceding year. 

Dionysius had not long entered upon his epis- 
copate before a dreadful persecution broke out in 
Alexandria, which deserves the more to be re- 
corded, as Philip, who was at that time emperor, 
was always friendly to the Christians, and mani- 
fested a particular reverence for their ministers. 
The following is the account which Dionysius 
gives of the origin and circumstances of this per- 
secution, in a letter to Fabius, bishop of Antioch : 
<c A certain man, a soothsayer and poet, and what- 
ever else he was, a promoter of great disorder in 
our city, stirred up the malice of the Gentiles 
against us, and inflamed them with zeal in behalf 
of their own superstitions. Stimulated by him, 
and receiving full permission to put their wicked 



384 DI0NY5IUS. 

purposes into execution, they considered the put- 
ting us to death as merely a work of piety. They 
first seized upon an aged man, named Metras, and 
ordered him to utter certain atheistical words; and, 
on his refusing to comply, they struck him on the 
body with clubs, pricked him in the face and eyes 
with sharp reeds, and at length, dragging him to 
the suburbs, they there stoned him to death. They 
then hurried a faithful woman, whose name was 
Quinta, to the idol-temple, and urged her to wor- 
ship the gods ; and on her turning away, and 
manifesting the greatest abhorrence at the pro- 
posal, they bound her feet, and dragged her over 
the rough pavement through all the city. They 
then dashed her against mill-stones, and scourged 
her; and at length, having led her back to the 
same place, they put her to death. After this, with 
one accord, they all broke into the houses of the 
godly ; each rushing into those of his neighbours, 
whom he knew to be of that description, spoiling 
and plundering them. The more valuable part of 
their goods they retained for themselves ; and such 
as were made of wood, or were of less value, they 
burnt in the streets ; so that the city appeared as if 
it had been taken by an enemy. The brethren 
hereupon withdrew, and secreted themselves by 
flight, taking joyfully the spoiling of their goods, 
like those spoken of by Paul. Nor do I know 
that any of them who fell into their adversaries' 
hands denied the Lord, with the exception of a 
single individual. About the same time they seized 



DIONYSIUS. 385 

an aged virgin, a truly admirable woman, whose 
name was Apollonia, whom they smote on the face 
till they dashed out all her teeth. They then 
kindled a fire before the city, and threatened to 
burn her alive, unless she repeated after them cer- 
tain impious words. Apollonia requested a short 
respite, which being granted to her, she imme- 
diately leaped into the fire, and was consumed. 
They then seized upon Serapion, in his own 
house, whom they tortured id the most cruel man- 
ner, and broke all his bones, and then cast him 
down headlong from an upper room. There was 
now no road for us (neither public nor private) 
which we could pass in safety, either by night or 
day ; for in every direction the people were conti- 
nually crying out, that whoever refused to repeat 
their blasphemous words should be dragged away 
and burnt. So things continued for a long time; 
until, a sedition and civil war breaking out among 
them, these wretches mutually inflicted on each 
other those cruelties which they had previously 
exercised upon us, and thereby afforded us some 
intermission of their fury."* 

The freedom from persecution, which the Chris- 
tians now experienced, was, indeed, of short conti- 
nuance. On the following year Decius, one of 
their bitterest enemies, ascended the throne ; and, 
by his bloody edicts, revived their former sufferings, 
and that not only in Alexandria, but throughout 

* Eusebius. 

% c 



886 DIONYSIUS. 

the whole of his extensive empire. To heighten 
the horrors of the persecution appears to have been 
one of the principal employments of the magis- 
trates, during the short reign of this cruel tyrant. 
Swords, wild beasts, iron chairs, racks for stretch- 
ing the human body, and hooks for tearing it, were 
instruments in high requisition against the Chris- 
tians. Every malignant passion was stimulated to 
promote their apprehension, and every effort of 
ingenuity called forth to invent fresh modes of 
punishment. Numbers of the Christians fled from 
Alexandria to the neighbouring woods and moun- 
tains to avoid their assassins ; several of whom were 
devoured by wild beasts, and others, being seized 
by the Arabs and barbarous Saracens, were reduced 
to the most abject slavery. During this time of 
trial many apostatized from the faith : but there 
was still a glorious army of martyrs, (C who glori- 
fied God in the fires;" and, what is most remark- 
able, some of their greatest enemies were miracu- 
lously and suddenly converted to Christianity. 

Shortly after the emperor's persecuting edict 
arrived at Alexandria, Sabinus, the Roman gover- 
nor, gave orders for apprehending Dionysius, But 
his life was on this occasion singularly preserved. 
The officer sent to execute this order, supposing 
that he must necessarily have absconded in a time 
of such imminent danger, made a diligent search 
every where, except in the bishop's own house, 
where Dionysius continued four days after the com- 
mencement of the search : but on the fifth day, 



DIONYSIUS. 387 

having received a special direction (we are in- 
formed) from God, he removed, accompanied by 
his servants and many of the brethren. He was 
soon, however, seized by a band of soldiers, and in 
a short time again remarkably delivered by a com- 
pany of drunken men, who, having* terrified the 
guards, and insulted the bishop and his compa- 
nions, suffered them to depart without farther 
molestation. Thus liberated from their enemies, 
they retired to a desert part of Libya, where they 
lay concealed till the storm was over. 

In the year 251, the death of Decius abating 
the violence of the persecution, Dionysius again 
returned to his Church, which he found, as might 
be expected, considerably diminished, in conse- 
quence of the great numbers that had denied the 
faith, and lapsed into idolatry. He was permitted 
to remain in the undisturbed possession of his see 
for the five succeeding years; during which period 
he actively engaged himself in promoting the best 
interests of his people, and was, doubtless, an incal- 
culable blessing to them. 

In the mean time Dionysius was not an uncon- 
cerned spectator of the schism of Novatus,* which 
appears to have excited general interest in the 
Eastern churches, and as general dissatisfaction. 
Having heard that he professed that he had been 
compelled, by some of his brethren, to the separa= 

* See the reasons for calling him Novatus, and not Novatian ? 
In the life of Cyprian, page 338. 

% c 2 



388 DIONYSIUS. 

tion, Dionysius addressed to him the following; 
letter: f( Dionysius sends greeting to our brother 
Novatus. If you have been ordained unwillingly, 
as you say, make it appear by a voluntary resigna- 
tion ; for it is better to undergo any thing than to 
rend asunder the Church of God. Even martyr- 
dom on this account would, in my opinion, be more 
glorious than for refusing to sacrifice to idols. For 
in the latter case a man suffers merely for his own 
soul; but in the former, for the welfare of the 
whole Church. Now, therefore, if you can oblige 
or persuade the brethren to unanimity, your merit 
would exceed your defection. This will no longer 
be imputed to you ; that will be applauded. If you 
find it impracticable to draw over the disobedient, 
at any rate save your own soul. I wish you to be 
strong in the Lord, and studious of peace/'* 

About the same time Dionysius was also engaged 
in the controversy respecting the validity of here- 
tical baptism. He appears to have inclined to- 
wards Cyprian's opinion in considering it as void, 
though he evidently manifested more temper and 
moderation in the controversy than the prelate of 
Carthage. Dr. Cave, indeed, conceives, that (( he 
engaged more as a mediator than a party, writing 
to Stephen to use moderation in the case; as he 
did also to Sixtus, his successor, and most other 
bishops of that time/'f 

In the year 257 the emperor Valerian, who, at 

* Eusebius. f Cave's Life of Dionysius. 



DIONYSIUS. 389 

the commencement of his reign, had been kind to 
the Christians,, began to persecute them, and con- 
tinued his opposition with such malignity for three 
years and a half, that Dionysius considered him to 
be the beast foretold in the Revelations ; {< to 
whom was given a mouth speaking great things 
and blasphemies ; and power to continue forty and 
two months."* 

In the first year of this persecution Dionysius 
was brought before iEmilian, the prefect of Egypt, 
and ordered to recant At the same time it was 
intimated to him, that his doing so might have a 
good effect on others. Unmoved by tm?se com- 
mands and the insinuations accompanying them, 
he boldly replied, " We ought to obey God rather 
than man : I worship God, who alone ought to be 
worshipped. " ec Hear the clemency of the empe- 
rors/' rejoined the prefect ; (c you are all pardoned, 
provided you return to a natural duty : — adore the 
gods who protect the empire ; and forsake those 
things which are repugnant to nature/* Dionysius 
answered, " All men do not worship the same 
gods; but merely such as they severally suppose 
to be gods. But we worship the One God, the 
Maker of all things, who gave the empire to the 
most clement emperors, Valerian and Gallienus; 
and to Him we pour out incessant prayers for the 
prosperity and permanence of their administra- 
tion." 

* Rev. xiii. 5. 



390 DtONYSltS. 

But it was in vain for the holy prelate to re- 
fer to the acknowledged loyalty of the Christians, 
or to appeal to the unalienable rights of con- 
science and private judgment. Destitute of all 
right sentiments of religion, and indifferent to 
the modes of worship which the supposed folly 
or fashion of the times might assume, the pre- 
fect contemptuously exclaimed, ie What can be 
the reason why you may not still adore that God 
of your's, on supposition that he is a god, in con- 
junction with Our gods ?" To which, fully aware 
that no idolatrous worship could, without guilt, be 
joined with that of the true God, the venerable 
bishop exclaimed, ec We adore no other god*"* 

The prefect then banished him to a village called 
Cephro, situated in one of the most comfortless 
parts of the desert of Libya ; and at the same time 
prohibited his holding any assemblies. Nor could 
Dionysius obtain a delay of a single day, though 
he was then in a bad state of health. 

* Eusebiiis* 



DIONYSIUS. 



391 



CHAPTER II. 

The persecution of Valerian, — He is taken prisoner.—* 
Galerius protects the Christians. — Alexandria is succes- 
sively afflicted by civil war, famine, and pestilence. — 
Dio/iysius's conduct on the occasion. — The controversies 
in which he was engaged. — His death. 

The bleak and dreary aspect of the country to 
which Dionysius was banished, was no improper 
emblem of the state of its inhabitants. They were 
an ignorant and brutish people ; wild as the beasts 
that prowled about their mountains, and unculti- 
vated as the barren sands that surrounded them. 
On his first arrival they treated him very roughly, 
and pelted him with stones ; but, ere long, he was 
made the means of civilizing their manners, and 
converting several of them from idolatry to the 
Christian faith. And thus, not at Cephro only, but 
in several other places, during his banishment, he 
turned desolate wildernesses into gardens of the 
Lord. Nor, in the mean time, could all the malice 
and fury of the persecutors suppress the Christian 
assemblies at Alexandria, during the absence of 
their beloved pastor; " for, as their sufferings 
abounded for Christ, so their consolations abounded 
by Him." 



392 DlONYSItfS. 

In one of his letters, having referred to the suc- 
cess which attended his preaching at Cephro, 
Dionysius continues, ({ When our ministry was 
here completed, God removed us to another place. 
At first, when we were ordered to depart, I under- 
took the journey with cheerfulness, although I 
knew not the place of our destination. But after- 
wards, when I heard we were to go to the neigh- 
bourhood of Colluthio, they that were with me can 
tell what an effect it had upon my mind. I pro- 
claim it to my shame. At first I grieved immode- 
rately, because it was reported to be a place desti- 
tute of brethren and of good men ; and also exposed 
to disturbances of travellers, and the incursions of 
robbers. However, I was greatly comforted upon 
the brethren suggesting to me that, though Cephro 
had brought us many bishops out of Egypt, so that 
we could hold large assemblies ; yet Colluthio, from 
its vicinity to the city, would enable us more fre- 
quently to enjoy the company of our beloved 
friends and acquaintance, and to hold assemblies in 
its suburbs. And so, indeed, it turned out/* 
With such simplicity and ingenuousness of mind 
did this worthy bishop acknowledge his undue 
depression of spirits, and his subsequent consola- 
tions. 

In another letter he gives the following brief 
account of the afflictions of others, which deserves 
to be transcribed as an evidence of the severity of 
Valerian's persecution. " It is needless to specify 
by name our numerous martyrs, as you are not 



DIONYSIUS. 393 

acquainted with them. It may suffice, therefore,, 
to assure you, that persons of both sexes, and of 
every age and condition, have been crowned as 
conquerors in this combat; some having endured 
stripes, others fire, others the sword. You have 
heard how I, and Caius, and Faustus, and Peter, 
and Paul, when we were led bound by a centurion 
and his soldiers, were seized by certain men of 
Mareota, and drawn away by violence. But at 
present I, and Caius, and Peter, being alone, and 
separated from the rest of the brethren, are shut 
up in a dreary and most uncomfortable part of 
Libya, being' distant three days' journey from 
ParaBlontum." He afterwards adds, " Some per- 
sons have hid themselves in the city, that they may 
secretly visit the brethren; as Maximus, Dioscorus, 
and Lucius, presbyters ; for Paustinus and Aquila, 
being more generally known, wander up and down 
in Egypt. All the deacons died of the plague 
except Faustinus, Eusebius, and Chaeremon. God 
empowered and strengthened Eusebius from the 
beginning diligentiy to attend to the confessors in 
prison, and to bury the bodies of the holy martyrs, 
not without imminent danger to himself. For the 
governor to this day ceases not his cruelty towards 
those who are brought before him ; killing some, 
and torturing others, or leaving them to pine away 
in prisons and fetters. At the same time he forbids 
any person to approach them, and strictly enquires 
whether any one has been seen to do so. God, 



394 



D10NYSIUS. 



however, still refreshes the afflicted by the assiduous 
and kind attention of the brethren.''* 

Dionysius probably continued in banishment till 
the year 260,, when Valerian, having undertaken 
an expedition against Sapor, king of Persia, was 
vanquished, and carried in triumph to the capital 
of the Persian empire. This cruel persecutor now 
learnt, from bitter experience, what it was to be 
given up to the power of a merciless tyrant. 
Bound with chains, and, at the same time, invested 
with the imperial purple, we are told, he was shewn 
as a spectacle of fallen greatness ; and that, when- 
ever the Persian monarch mounted his horse, he 
placed his foot upon the neck of this royal captive. 
At length, when Valerian sunk under the accumu- 
lated weight of years, shame, and grief, his skin 
was stuffed with such materials as made it retain 
the likeness of a human figure ; and in this state 
was preserved for ages in one of the most cele- 
brated temples of Persia. 

The accession of Gallienus, the son and col- 
league of Valerian, to the undivided government 
of the empire, whilst it increased the general cala- 
mities of his people, restored peace to the perse- 
cuted Christians. About the year 262 he published 
edicts in their behalf; and even condescended to 
send to the bishops letters of license to return to 
their pastoral charges. One of these rescripts, as 

* Eusebius. 



DIONYSIUS. 



395 



preserved by Eusebius, runs thus: " The empe- 
ror^ Caesar Publius Licinius Gallienus Pius Felix 
Augustus, to Dionysius, Pinna, Demetrius, and 
the rest of the bishops. We have commanded^ 
that the indulgence of our favour be published 
throughout the whole world, and that all persons 
withdraw from such places as are devoted to reli- 
gious uses. For this purpose you are empowered 
to make use of the authority of our rescript, that 
no one may molest you. And this, indeed, which 
is lawful for you to execute, has been for some time 
granted by us. Wherefore Aurelius Cyrenius, the 
high steward, will observe the rescript which I 
have sent. " By another edict the emperor directed 
that the places in which the Christians buried their 
dead should be restored to them. 

Dionysius, though now permitted to return to 
his people, was far from being in a place of safety. 
The captivity of Valerian, and the insolence of his 
son, having relaxed the authority of the laws, the 
inhabitants of Alexandria had abandoned them- 
selves to the ungoverned rage of their passions, and 
converted their unhappy country into the theatre 
of a civil war. All intercourse was cut off between 
the several parts of the city, every street was pol- 
luted with blood, and every building of any strength 
employed as a citadel ; so that Dionysius, as if still 
in banishment, was forced to transact all his affairs 
with his people by letters. " It was safer/' as he 
tells us, " to travel from the East to the West than 
from one part of Alexandria to another/* 



396 DIONYSIUS. 

This gloomy period of history was distinguished 
by an awful assemblage of human calamities. The 
scourge of civil war was followed by a severe 
famine, the natural consequence of rapine and 
oppression ; which at the same time destroys the 
present produce and the hope of a future harvest. 
The famine was quickly succeeded by a dreadful 
plague, which was partly the effect of scanty and 
unwholesome food, though its extent and awful 
ravages point out that other causes must have con- 
tributed to it. During five successive years the 
pestilence continued, without interruption, through- 
out every province, city, and almost every family, 
of the empire. For some time 5000 persons died 
daily in Rome ; and several towns that had escaped 
the ravages of the barbarians were entirely depo- 
pulated. 

During this distressing season Dionysius was by 
no means inactive. Now his faith in the Gospel 
was abundantly fruitful in those self-denying duties 
and beneficent exertions which the Christian prin- 
ciples can alone effectually and uniformly produce. 
In imitation of his Divine Master, whose life on 
earth displayed the most perfect example of all 
human excellence, this benevolent prelate " went 
about doing good." He was employed from day to 
day in the twofold capacity of a physician for the 
body and the soul, for whilst ", he bound up the 
broken in heart and comforted those who mourn- 
ed," he also in a literal sense " gave them medicine 
to heal their sickness." " The pure and undefiled 



dionysius 397 

religion" which he possessed made him ready not 
only <c to visit the fatherless and widows in their 
affliction," but to attend the chambers of infec- 
tious disease and pining want, from which all who 
were not willing to sacrifice even life itself, in this 
work of mercy, fled far away. 

Alluding to this awful season Dionysius remarks, 
(S All places are full of lamentation, and every one 
is a mourner. Groanings are heard through the 
whole city, on account of the multitude of corpses 
and the daily deaths." He afterwards adds, <c Many 
of our brethren, through their excessive love and 
brotherly affection, neglected themselves in conse- 
quence of their cleaving to one another. For 
whilst they incautiously attended upon the sick, 
and most carefully ministered to them, and healed 
them in Christ, they willingly died with them, 
having brought the diseases of others upon them- 
selves. In this manner died the best of our bre- 
thren ; of whom some were presbyters, some 
deacons, and others the most esteemed of our 
people. So that their deaths, being occasioned by 
their eminent piety and constant faith, are not less 
honourable than those of the martyrs." 

Dionysius then remarks with what affectionate 
care the Christians attended the funerals of their 
friends, whilst the Pagans in the same city, through 
fear of receiving the infection, deserted and neg- 
lected theirs. These are pleasing evidences of the 
beneficial effects of Christianity, when really im- 
planted in the heart of its professors. <e Non loqui- 



398 DIONYSIUS. 

mur magna, sed vivimus,"* is the appropriate 
motto of ever,y genuine believer. 

During- the few remaining years of his life, 
besides the daily care of his own Church, Dionysius 
was zealously engaged in refuting several heresies, 
with which the faith of some was corrupted. Sabel- 
lianism seems now, for the first time, to have made 
its appearance. It consisted of a specious but vain 
attempt to remove all mystery from the sacred doc- 
trine of the Trinity, by a confusion, or rather 
denial, of the Personality of the Son and Spirit. 
Dionysius makes the following remarks on this 
dangerous heresy, in a letter to Xystus, bishop of 
Rome : fS Many brethren have sent their books 
and disputations in writing to me, concerning the 
opinion now agitated at Ptolemais, a city of Penta- 
polis, which contains much impiety and blasphe- 
mies against the Almighty God and Father of our 
Lord Jesus Christ ; and also much infidelity re- 
specting His only begotten Son, the first begotten 
of every creature, and the Word incarnate; and, 
lastly, much senseless ignorance relative to the 
Holy Spirit. I have sent them some letters, in 
which, according to the ability which God has 
given me, I have written at large ; of which letters 
I forward you the copies." 

In another letter, which he wrote to Philemon, a 
presbyter of the Church of Rome, he refers to his 
being favoured with a special revelation from God^ 

* Minucius Felix, 



DIONYSIUS. 399 

encouraging him to examine the different heresies 
of the day. " I have read/' says he, " the works 
and traditions of the heretics; defiling my mind, 
undoubtedly, for a while, with their execrable 
opinions. But then, I have derived this advantage 
from them, that 1 can more easily confute them ; 
and al<o feel an increasing detestation of them. 
One of the brethren, a presbyter, would have dis- 
suaded me from this course, fearing the conse- 
quence, and telling me that my mind would be 
defi'ed; and, indeed, I am sensible he spoke truly. 
Nevertheless, 1 was confirmed in my original deter- 
mination, by a vision from heaven ; in which a 
voice commanded me to this effect : ' Read what- 
ever comes to your hands, for you are able to 
examine and try all things ; and this was the first 
occasion of your embracing the faith.' I therefore 
gladly received the vision, as agreeing with the 
apostolical precept, directed especially to such as 
are strong: c Be ye skilful money changers.' "* 

Some expressions of Dionysins, during the Sa- 
bellian controversy, not being considered as well 
guarded as they might have been, against the 
opposite extreme of what was afterwards denomi- 
nated Arianism, he published another short tract, 
in which he explained his sentiments more fully, 
and shewed that his views were not less clear from 
the error of Sabellianism, which confounds the 
Persons, than that of Arianism, which divides the 

* Eusebius. 



400 



DIONYSIUS. 



substance. This statement appeared satisfactory 
to the whole Church, and was allowed to contain 
the sense of the Christian Scriptures on that im- 
portant subject. 

Different ages have had their peculiar tempta- 
tion* with regard to the doctrine of the Trinity. 
The period in which Dionysius lived, and espe- 
cially the succeeding century, were distinguished 
by subtle attempts to explain this mystery : the 
present, it has but too justly been observed, is not 
less characterized by attempts to subvert it. The 
latter is doubtless the more dangerous evil f but 
both are pregnant with pernicious consequences. 
It were well if every Christian would receive the 
grand doctrines of revelation, simply on the autho- 
rity of their Divine Author, ever bearing in mind, 
that our religion is a sea which no human line can 
fathom, a mountain whose gigantic base may justly 
excite our admiration, but whose summit is wrapped 
in everlasting clouds, which the eye of God Himself 
can alone penetrate. 

By far the most noted heretic in that day was 
Paul of Samosata, who attempted to rob the Lord 
Jesus Christ of His Divinity; and, indeed, his doc- 
trinal sentiments may be identified with those of the 
modern Socinians. Besides his heretical notions, 
Paul appears to have been notorious for his 
haughty and immoral conduct. In a circular letter 
to the primitive churches throughout the empire 
he is represented as most cruel and oppressive in 
the discharge of his episcopal office ; frequently 

1 



DIONYSIUS. 401 

extorting large sums of money from his more 
opulent people, and converting to his private use 
a considerable part of the revenue of the Church. 
Nor were his pride and ostentation less conspi- 
cuous than his extortion. Tiie tribunal and throne 
that lie had erected, the pomp with which he 
paraded the streets, the abject multitude who 
solicited his attention, and the secular employ- 
ments in which he was continually engaged, gave 
him rather the appearance of a civil magistrate 
than of a primitive bishop. In his addresses from 
the pulpit his conduct was highly irreverent. On 
these occasions he frequently made use of thea- 
trical gestures and artifices, by which he called 
forth extravagant acclamations of praise from his 
servile admirers, whilst he publicly rebuked those 
who dared to resist his power, or refused to flatter 
his vanity. Thus was the most benign and holy 
religion that imagination can conceive converted 
into an instrument of avarice, selfishness, and 
tyranny. But at length the irregularity of Paul's 
life, and the heterodoxy of his sentiments, became 
intolerable. Several councils were convened, and 
refutations of his errors published, which at length 
terminated in his being degraded from the episcopal 
office, by the joint suffrages of upwards of 70 
bishops.* 

Advanced age^ and increasing infirmities pre- 
rented Dionysius from attending on this occasion. 

* See Eusebius. 

2d 



402 



DIONYSIUS. 



He wrote, however, to the assembled bishops, giv- 
ing his advice, and manifesting his abhorrence of 
the conduct and sentiments of the heretic. This 
was the last public act of this servant of God, who 
died shortly after, in the J2th year of the reign of 
Gallienus. and in the year of our Lord 265. 

It is sincerely to be regretted that the accounts 
we have of this venerable father are so short and 
defective. In consequence of his eminent wisdom 
and attainments, Dionysius has not unfrequently 
been called the great ; and his piety, benevolence, 
and zeal give him an equal claim to the more 
honourable title of the good. His loss must have 
been severely felt by the Eastern Churches ; and 
especially by his own at Alexandria, over which he 
had presided upwards of seventeen years. 



THE EXD. 



Printed by J. and T. Clarke, 38, St. John's Square, London, 



ERRATA. 

Page 11, line 13, for day read days. 

33, last line, for the cordiality read they cordially. 
88, line 4, dele notwithstanding his youth. 
98, line 1, for the sin of covet ousness read sin through 
covetousness. 
234. line 13, for inwprtant read important. 
267, line 21, for frequently read unfrequently. 
'^12, line 7, for in the first read in the first booh. 



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